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Modern  NirVanaiSM^ 

OR 

THE  PHILOSOPHY  OF  LIFE  AND  DEATH 

BY 
WILLIAM  DANMAR 

1920 


SECOND    PREFACE 

Since  this  book  came  out  the  first  time  in  1914  the  uproar  of 
the  war  left  the  living/  people  but  little  patience  for  philosophy.  To 
kill  people  without  caring  about  .what,  b<;came  of  ihe  killed  was  the 
program.  Our  world  is  now  -qwciiflg'.down  arid*  the  questions  of 
what  is  life  and  what  is  death.4re  askad-  afiain  Aiijh  increased  inten- 
sity. Accordingly  the  public  inttvest 'in  "spifitisrn'''i's  growing  and 
the  scientific  interest  must  follow. 

By  putting  out  another  thousand  copies  of  this  work  it  is  intend- 
ed to  reach  a  larger  number  of  educated,  independent  thinkers,  who 
are  able  to  set  aside  their  prejudices  and  open  their  minds  for  newly 
discovered  facts  and  truths,  with  the  naturalistic  explanation  of  the 
so-called  "spirit  world",  an  explanation  or  theory  which  stands  with 
one  foot  on  the  empirical  laws  of  nature  of  modern  natural  philos- 
ophy and  with  the  other  foot  on  the  results  of  scientific  researches 
in  the  experimental  and  theoretical  fields  of  mediumism  and  spirit- 
ism and  the  past  and  present  philosophies  of  life  and  death. 

The  antiquated  philosophies  of  materialism  and  supernaturalism, 
dating  from  unscientific  periods  and  dark  ages,  are  opposed  to  the 
spiritistic  facts  because  they  do  not  agree  with  their  mechanistic 
theories  of  nature.  The  materialists  oppose  ''spiritism"  mostly  be- 
cause the  "spirits"  are  supposed  to  be  supernatural  and  the  super- 
naturalists  oppose  it  because  spiritism   shows  them   to  be  natural. 


428915 


73F/ 
V3 


Theories  and  beliefs  are  in  thfe  way  of  the  general  acceptance  of  the 
facts,  for  which  reason  the  fight  had  to  be  extended  to  the  theoreti- 
cal  field.  ^^^^ 

A  revolution  of  philosophy  and  the  establishment  of  a  new,  PSYCI'. 
and,  this  time,  scientific  philosophy,  based  on  facts  and  proven  nat-  l\ovJ^ 
ural  law,  was  called  for  by  the  situation.  A  reward  of  a  thousand 
dollars  has  been  offered  six  years  now  for  the  disproof  of  the  scien- 
tific fundamental  principle  of  this  new  philosophy,  including  the 
new  naturalistic  theory  of  ghosts,  called  ''modern  nirvanaism".  A 
few  trials  at  that  disproof  were  in  vain  and  ended  before  they  came 
to  court.  The  basic  principle  is  sound  and  the  system  of  explana- 
tions erected  thereon  is  firm. 

That  basic  principle  o  modern  nirvanaism,  the  only  nat- 
uralistic (instead  of  supernaturalistic)  theory  of  "spiritism", unites  all 
the  scientifically  established  empirical  laws  of  nature,  such  as  Boyle's 
law  in  physics.  Ohm's  law  in  electrics,  Dulong  and  Petit's  law  in 
chemistry  and  other  proven  laws,  into  the  one  grand  law  of  nature 
of  the  inversity  or  inverse  proportionality  of  the  world's  counter 
forces  and  of  their  constant  force -product,  which  is  the  essence  of 
the  spacefilling  worldentity. 

This  newly  discovered  force  product,  named  galom,  absolute 
and  constant  in  ti.me.and  space,  shoivslthe  worldstuf?  to  be  different 
from  the  stuffs  of 'tlite-'old  philoGOphi'es  which  stuffified  the  dynamic 
factors  instead/p|  jhpii'  ;p.mdu:c};.  :The"  spacefilling  worldbeing  is, 
therefore,  neither  a  rno'thefstulf;  mkteria  b'r  matter,  nor  a  fatherstuff, 
spiritus  or  ether,  nor  a  pair  of  worldsparents,  matter  and  spirit,  but 
it  is  a  hermaphrodite,  a  motherfather -stuff,  the  last  possible  and 
finally  proven  proposition  of  philosophy  in  its  shape  of  sexualistic 
symbolism. 

On  this  definitely  established  basis  of  the  world's  hermaphro- 
ditism stands  the  proof  that  nature  is  caused  by  and  based  on  the 
existing  inequilibrity  of  hermaphroditism  or  the  antipolarity  of 
the  various  stuffconditions  and  that  nature  is  the  process  of  equal- 
izing these  antipolar  conditions  and  equilibrating  the  towardly  op- 
posite forces. 

The  daily  experienced  counterforces  in  nature  are,  on  the  one 
side,  the  passive  materity  and,  on  the  other  side,  the  active  paterity, 
inseparately  correlated.  Materity  is  identical  with  "materiality", 
passive  resistance,  coolness,  hardness,  feminity,  the  passive  forces  in 
general ;  paterity  is  identical  with  "spirituality",  active  heat  in  its 
many  forms,  such  as  heat  in  temperature,   "negative"  electricity. 


latent  and  chemical  heat,   masculinity,  the  active  forces  in  general. 

Materialism  stuffifies  the  passive  force  and  calls  that  forcestuff 
matter  and  paterialism  stufHfies  the  active  force  to  ether  or  spiritus. 
Paterialism  received  the  symbolical  name  of  spiritualism  because  it 
started  with  the  idea  that  the  life-generating  sunshine  was  the 
breath  or  spiritus  of  the  Sungod,  Jehova,  and  then  generalized  that 
spirit  to  aspacefilling,all-embracing  world-stuff  of  which  matter  was 
but  a  lower  condition. 

Mind  is  not  a  natural  force  but  was  conceived  either  as  a  super- 
natural entity,  as  in  the  dualism  of  "matter  and  mind",  or  as  the 
minding  ability  and  function  of  brains,  as  in  modern  physiology. 
To  conceive  the  ghosts  or  "spirits"  as  mind-beings  is  supernatural- 
ism,  the  most  reactionary  mistake  of  humanity,  which  has  held 
back  ghostology  so  long  from  becoming  a  branch  of  science. 

The  highest  form  of  nature,  or  the  equalization  of  antipolar 
conditions,  is  organic  life  and  the  result  of  this  process  is  the  nat- 
ural ghost-world,  located  in  the  shadow  of  the  earth,  consisting  of 
general  worldstuff  but  in  a  condition  of  dynamic  equilibrium,  apol- 
arity,  nirvana  and  lasting  happiness.  All  life  means  striving  for 
nirvanal  happiness,  and,  accordingly  the  ghosts  assure  us  of  their 
happiness.  All  spiritistic  facts  are  in  perfect  harmony  with  this 
naturalistic  ghost  theory.  I  have  in  vain  defied  the  mentalists, 
wrongly  called  "spiritualists",  who  carry  supernaturalistic  notions 
from  the  churches  into  spiritism,  where  they  do  not  fit  the  facts,  to 
produce  a  single  established  fact  or  modern  spiritism  which  contra- 
dicts nirvanism.  All  they  can  offer  is  a  lot  of  stale  phrases  from 
the  dark  ages. 

It  is  useless  to  argue  with  people  who  prefer  belief  to  science, 
but  others  enter  "modern  spiritism"  who  welcome  a  scientific  ex- 
planation. Many  progressive  "spiritualists"  have  appreciated  and 
even  accepted  "the  modem  nirvana".  To  show  how  the  new  theory 
of  ghosts  works  on  them,  I  quote  here  from  his  letter  some  remarks 
of  Rev.  Charles  Hall  Cook,  a  spiritistic  researcher  with  an  expe- 
rience of  over  25  years  in  the  mediumistic  branches  of  "material 
isations,  apports  and  spirit  photography",  whose  name  is  well 
known  to  the  spiritualists  and  physic  researchers.      He  writes: 

"Have  read  your  book  on  'Modern  Nirvanaism',  re-read  it, 
studied  and  re-read  parts  of  it  over  again.  It  is  a  book  that  should 
be  read  and  studied  a  great  deal.  It  would  be  a  folly  on  my  part 
even  to  think  of  attempting  a  critisism  as  the  philosophy  is  wholly 
new  to  me,  except  the  facts,   normal  and  supernormal,  that  sustain 


it.  Have  searched  long  and  ineffectually  for  such  a  philosophy  but 
my  disappointment  is  more  than  compensated  in  reading  your  book. 
It  has  been  immensely  helpful  to  me.  I  am  more  than  pleased  that 
it  gives  such  a  reasonable  and  satisfactory  explanation  of  the  exist- 
ence of  'the  ghosts'.     It  is  this  that  makes  it  acceptable  to  me." 

The  "modern  spiritualists"  or  spiritists  received  ''Modern 
Nirvanaism"*  in  an  appreciating,  though  not  always  comprehending 
manner.  The  main  object  of  their  organizations  and  periodicals  is 
to  establish  and  make  known  the  fact  of  the  existence  of  the  spirits 
based  on  the  mediumistic  manifestations  of  them.  In  regard  to  a 
theory  or  philosophy  of  the  spirits,  the  mentalistic  is  predomenant 
because  it  was  the  only  one  on  hand  though  it  is  supernaturalistic. 

But  from  the  beginning  of  modern  spiritism  there  has  been  a 
strong  inclination  to  naturalism.  "The  spirits  are  natural  beings" 
is  the  position  of  the  experienced  spiritists  which  makes  their  move- 
ments so  dangerous  to  the  supernaturalists  who  try  to  scare  the  peo- 
ple away  from  it  by  telling  them  that  it  is  the  work  of  the  devil  and 
associates. 

Since  the  spirits  or  ghosts  are  natural  beings  their  investigation 
of  course  is  a  matter  of  natural  philosophy  in  its  all  embracing  sense. 
The  only  naturalistic  theory  of  the  beings  in  the  invisible  depart- 
ment of  organic  existence  has  been  and  is  now  nirvanaism ;  the 
study  of  this  explanation,  therefore,  is  recommended  to  those  who 
want  to  be  "up-to-date". 


Modern  Nirvanaism 

Price  One  Dollar  per  copy 

Sold  through  the  mail  by 

WILLIAM  DANMAR 

5  McAuley  Avenue  Jamaica,  New  York  City 


PREFACE. 


lu  the  eventful  year  of  1883  tv/o  experiences  coincided 
which  caused  me  to  object  to  the  philosophies  of  the  past  and 
start  the  elaboration  of  a  new  philosophy.  The  one  experi- 
ence was  ''spiritism"  and  all  it  involved  under  the  most  favor- 
able conditions ;  the  other  was  the  discovery  of  inverse  pro- 
portionality as  the  law  of  the  world's  forces. 

When  experiencing  the  "spiritistic  facts"  which  I  had 
to  admit  as  being  true  if  I  had  confidence  in  my  own 
senses,  abilities  and  judgment,  I  confronted  the  other 
fact  that  all  philosophical  teachings  of  the  past  and  present, 
and  also  the  teachings  of  "spiritualism"  as  represented  by 
the  churches  luere  against  these  facts.  Especially  was  it  the 
great  mediumistic  phase  of  "materialisation"  which  was  con- 
demned from  all  sides  while  it  was  just  this  phase  which  in- 
terested me  most. 

It  soon  became  a  question  with  me  whether  philosophy  in 
all  its  systems  was  wrong  or  whether  my  experiences  in  the 
seance  rooms  were  delusions  and  my  senses  unreliable,  I  was 
young  and  unhampered  by  prejudical  training  and  simply 
took  the  position  that,  since  the  various  speculative  and  other 
theories  and  philosophies  as  they  stood  did  not  in  any  way 
agree  with  the  facts  that  I  had  tested  and  found  true,  all  the 
philosophies  of  the  past  were  untrue  and  it  was  time  to  start 
a  new,  really  scientific  philosophy,  not  based  on  hypotheses, 
but  on  facts  and  laws,  which  will  not  deny  the  facts  of  which 
I  had  convinced  myself,  but  explain  them  scientifically. 

At  about  the  same  time,  through  some  operations  in  draw- 
ing, I  foiTud  the  figure  of  the  law  of  the  constant  product  of 
inverse  proportionality  and  proclaimed  this  as  the  fundamenr 
tal  principle  of  scientific  philosophy  which  in  my  case  was 
mainly  to  be  used  for  the  explanation  of  the  so-called  spiri- 
tistic facts,  though  it  was  evident  that,  if  true,  it  would  be 
fundamental  for  a  general  explanation  of  the  world. 


I  commenced  new  experiments  with  mediums  and  ghosts 
which  soon  disproved  the  theory  of  "spiritualism,"  when  ap- 
plied to  such  stuffy  ghosts  as  I  could  lock  up  with  glass- 
plates.  ' 

From  my  figures,  representing  the  new  principle,  I  con- 
cluded that  materialism  and  spiritualism,  the  opposite  ex- 
tremes, are  equally  wrong  and  that  the  truth  is  somewhere 
in  the  middle  between  them,  but  not  as  an  addition  of  the 
two,  making  dualism,  without  neutralizing  the  individuality 
of  each  of  them,  but  as  an  equalization  of  their  tendencies  to 
a  new  independent  philosophy  which  excludes  the  extremes 
and  does  not  require  the  ghosts  to  consist  of  "spirit"  and 
change  to  "matter"  in  order  to  be  perceptible.  I  simply  de- 
nied the  existence  of  "matter  and  spirit"  as  impossible  force- 
stuffs. 

In  1886  I  finished  a  little  work  which  was  published  early 
1887  and  was  mailed  gratis  to  many  people.  The  title  of 
it  was  "The  Tail  of  the  Earth ; — or  The  Location  and  Condi- 
tion of  the  Spirit- World."  It  contained  most  of  the  principal 
ideas  in  a  rough  shape  that  are  developed  in  this  present  work. 

A  part  of  the  new  philosophy,  referring  to  gravity  I  pub- 
lished in  a  German  work,  called  "Die  Schwere;  oder  Isaac 
Newton's  Irrthum".    It  was  printed  in  Zurich  in  1897. 

In  the  following  years  a  number  of  articles  by  me  on  the 
new  ghost  theory  were  published  in  American,  English  and 
German  spiritistic  periodicals. 

In  1903,  a  pamphlet  written  by  me  in  1902  in  the  shape 
of  articles  that  appeared  in  a  periodical  in  Leipzig,  was  pub- 
lished, the  German  title  of  which  means :  "Life  and  Death ; 
or  The  New  Theory  of  Ghosts".  Of  course,  scientists  and  so- 
called  philosophers  who  received  copies,  did  not  respond,  be- 
cause anything  that  smells  of  ghosts  is  below  their  "dignified" 
consideration  and  respectability. 

■  All  these  years  I  experienced  and  observed  that  the 
official  scientists,  with  few  exceptions,  cannot  be  induced 
to  touch  the  ghosts.  In  Galileo's  time  they  refused  to 
look  through  his  telescope ;  in  our  time  they  refuse  to  inves- 
tigate mediumism  for  fear  to  find  facts  which  contradict  the 
teachings  they  get  paid  for. 


Again  I  publish  a  work  on  the  ghosts.  But  this  time  I 
chaUenge  the  sneering  scientists  by  offering  a  reward  for  dis- 
proof of  the  basis  of  a  ghosttheorj,  in  order  to  place  them 
where  they  belong  with  their  cowardly  hesitation.  Opposi- 
tion to  all  so-called  laws  of  nature,  theories  and  philosophies 
which  do  not  agree  with  the  existence  of  natural  ghosts,  and 
the  development  of  a  new  philosophy,  the  first  that  is  scien- 
tific and  agreeable  to  all  facts,  is  the  object  of  this  present 
work. 

I  invite  scientific  criticism,  opposition  and  help.  I  ask 
those  who  will  say  something  about  this  matter  to  send  me 
their  writings. 

WILLIAM  DANMAK, 

5  McAuley  Avenue,  Jamaica,  N.  Y.  City. 

1914. 


INVITATION 


To  invite  attempts  at  disproof  of  the  foundation  of  the 
new  philosophy  of  galomalism,  including  nirvanaism,  by  offer- 
ing a  reward  for  a  disproof  may  be  new,  but  it  seems  to  be  a 
good  way  to  overcome  indifference  or  avoidance  and  compel 
opponents  to  take  issue. 

I  hereby  offer  one  thousand  dollars  as  a  reward  to  be  paid 
to  the  person  who  disproves  the  law  of  the  inverse  propor- 
tionality of  the  world's  forces  and  the  constancy  in  time  and 
space  of  the  forceproduct  called  galom,  as  the  fundamental 
worldlaw,  thereby  disproving  galom  as  the  absolute  essence 
of  the  world. 

In  order  to  earn  the  thousand  dollars  and  at  the  same 
time  wipe  out  another  mistaken  attempt  at  philosophy  it  will 
be  required  to  disprove  Article  IX  and  the  appendix  thereto. 
The  guaranteed  price  is  to  be  awarded  by  three  judges  in  the 
usual  manner.  I  feel  perfectly  sure  that  no  one  will  earn 
this  money,  but  I  want  a  certain  class  of  truth-avoiders  to 
understand  that  here  is  something  which  they  need  not  try  to 
kill  with  avoidance,  phraseology  or  intimations,  such  as  used 
against  the  spiritists.  They  must  disprove  it  or  admit  it  or 
be  silent.  They  will  be  silent,  but  others  will  speak  this 
time.  If  galom  is  the  world's  essence  then  galomalism  and 
nirvanaism  are  true. 

The  Author. 


CONTENTS. 

Page 

Preface 3 

Invitation 6 

Contents 7 

Introduction 9 

I.     The  Importance  of  a  Theory 11 

II.     The  Ghosts  as  Guests 14 

III.  Nirvana  and  Phoenix 17 

IV.  Mediumism  20 

V.     Materialisation  25 

VI.     Spiritualisation 28 

VII.     Animation  32 

VIII.     The  Worldstuff 37 

IX.     The  Essence  of  Stuff 40 

X.     Materity  and  Paterity 44 

XL    Materialism 47 

XII.    Materialistic  Inconsistencies 50 

XIII.  Spiritualism 54 

XIV.  Spiritualistic  Inconsistencies 56 

XV.    Mentalism 59 

XVI.     Dualism 63 

XVII.     Energism 67 

XVIII.     Galomalism 71 

XIX.     The  Conditions  of  Stuff 75 

XX.     Magnetism  and   Gravity 79 

XXI.     Theories  of  Nature 82 

XXII.     The  Law  of  Nature 87 

XXIII.  Inorganic  Life 90 

XXIV.  Organic  Life 94 

XXV.     Forms  of  Life 98 

XXVL     The  Result  of  Life 102 

XXVIL    Nirvanalogy  105 


XXVIII.  The  Imperceptibility  of  Ghosts 110 

XXIX.  The  Unproductivity   of   Ghosts 115 

XXX.  The  Happiness   of   Ghosts 120 

XXXI.  The  Location  of  the  Ghost-World 124 

XXXII.  The  Living  and  the  Dead 127 


App.  to  Art.      I. 
IX. 
XVII. 
XIX. 
XX. 
XXI. 
XXII, 
XXIII. 
XXXI. 


APPENDICES. 

The  Importance  of  a  Theory. 


132 


The  Essence  of  Stuff 133 

Galomalism  143 

The  Conditions  of  Stuff 146 

Magnetism  and  Gravity 153 

Theories  of  Nature 158 

The  Law  of  Nature 160 

Inorganic  Life 163 

The  Location  of  the  Ghost-World 164 


Vocabulary 167 


INTRODUCTION 


In  order  to  meet  the  needs  of  both  the  popular  reader, 
who  wants  mainly  an  illustration  of  the  leading  arguments 
and  conclusions  in  a  shape  that  appeals  to  his  understanding, 
and  also  the  scientific  reader,  who  requires  mathematical 
proofs,  this  book  consists  of  32  articles  which  everybody  who 
is  interested  in  philosophy  can  follow,  and  an  appendix  of 
figures  and  brief  proofs  of  important  points  in  the  articles. 

The  principal  object  of  this  work  is  to  explain  the  exist- 
ence of  the  ghosts.  But  such  an  explanation  is  necessarily 
philosophy  and,  if  the  explanation  is  new,  it  must  be  a  part 
of  a  new  philosophy  based  on  a  new  fundamental  principle. 

The  principle  of  this  new  philosophy  is  not  a  hypothesis, 
but  a  proven  law  found  logically  and  established  on  accepted 
facts  of  modem  official  science.  The  proof  of  galom  as  the 
constant  product  of  the  opposite  forces  of  the  worldstuff  and 
the  essence  of  this  stuff  is  in  my  own  estimation  the  most 
valuable  part  of  my  work,  because  it  solves  the  problems  of 
ontology  and  metaphysics  and  furnishes  a  basis  for  a  new 
theory  of  nature,  which  is  neither  mechanical  nor  teleological 
and  neither  monistic  nor  dualistic. 

I  claim  for  galomalism  the  character  of  science  in  the 
sense  of  proven  knowledge  and  the  only  reason  why  I  still 
call  it  philosophy  is  that  I  have  not  the  time  to  consider  all 
the  defijiitions  of  ^'philosophy"  and  "science"  and  then  decide 
which  is  the  right  one.  But,  at  least,  galomalism  is  no  specu- 
lative philosophy  based  on  an  assumption  and  leading  to  a 
belief,  but  a  scientific  philosophy,  based  on  facts  and  logic 
and  leading  to  knowledge,  to  a  complete  knowledge  of  the 
world  in  principle.  If  this  claim  seems  too  excessive,  then 
there  is  the  Invitation! 

I  was  compelled  to  introduce  a  number  of  new  words,  as 
terms  for  new  concepts  not  named  heretofore.  It  will  be  seen 
that  they  are  needed  in  order  not  to  express  the  new  notions 


10 

wrongly  with  old  terms  of  disputable  meanings,  which  would 
lead  to  misunderstandings.  The  new  terms  and  their  defini- 
tions are  developed  in  the  text  and  also  given,  for  reference, 
in  the  vocabulary  in  the  appendix,  which  also  contains  the 
definitions  of  old  philosophical  terms  in  the  sense  as  I  use 
them — such  terms  as  stuff,  matter,  spirit,  ghost,  force,  en- 
ergy, heat,  cold,  magnetism,  etc. 

It  is  a  pecularity  of  a  new  philosophy  that  it  reconstructs 
old  terms  and  creates  new  ones.  Yet  a  change  of  terminology 
alone  makes  no  new  philosophy.  The  first  requirement  for 
such  is  a  new  fundamental  principle.  I  have  emphasized  the 
importance  of  the  new  principle  represented  by  the  word 
galom  by  offering  a  reward  for  its  disproof.  Modem  nir- 
vanaism  stands  and  falls  with  this  new  principle.  There  is 
nothing  in  the  nature  of  revelation,  nothing  hypothetical  or 
mysterious  about  galomalism ;  it  is  merely  a  matter  of  facts, 
logic  and  science.  It  would  easily  succeed  and  be  accepted  by 
the  scientific  Avorld  if  there  were  not  this  one  circumstance 
about  it  that  those  who  accept  galom  wiU  have  to  accept  the 
ghosts  also.    The  ghosts! 


MODERN  NIRVANAISM 


I.     THE  IMPORTANCE  OF  A  THEORY. 

A  theory  is  a  consistent  system  of  explanations  of  con- 
nected facts,  based  on  a  fundamental  principle  which  has 
been  acquired  by  means  of  logical  induction. 

A  theory  of  a  certain  branch  of  facts  is,  therefore,  a  part 
of  a  general  philosophy;  it  is  a  spiritualistic,  materialistic, 
dualistic  or  other  theory.  If  a  theory  is  based  on  a  hypothesis 
it  is  speculative  and  generally  untrue,  but  if  based  on  a 
scientific  law  it  is  true  and  scientific  if  consistently  developed. 

A  truth  is  an  idea  or  a  theory  which  agrees  with  its  object. 
But  I  shall  not  start  with  a  consideration  of  the  much  mis- 
used "theory  of  knowledge,"  which  has  importance  mainly 
for  those  who  first  split  the  world  in  two,  a  mental  and  a 
physical,  and  then  cannot  explain  how  the  one  can  under- 
stand the  other.    I  do  not  make  that  split.     (A-1.) 

A  scientific  theory  must  contain  or  make  possible  the  ex- 
planation of  facts  in  a  consistent  manner  without  conflicting 
with  or  excepting  a  single  one  of  them,  which  is  generally 
accepted  as  a  good  test  of  the  truth  of  the  theory. 

There  is  no  other  realm  of  human  research  where  theories 
and  beliefs  play  such  important  parts  as  they  do  in  the  re- 
searches appertaining  to  life  and  death.  The  entire  oppo- 
sition against  so-called  "spiritism"  is  of  theoretical  nature, 
and  the  general  acceptance  of  the  facts  represented  by  "spirit- 
ism" will  be  hampered  for  a  long  time  yet  by  theoretical 
prejudice  unless  met  by  a  new  theory  of  ghosts,  which  rests 
entirely  on  the  ground  of  the  natural  sciences  and  opposes 
supernaturalism  in  all  its  phases. 

The  immense  material  of  mediumistic  facts  which  has 
been  gathered  in  the  second  half  of  the  nineteenth  century 
and  is  still  increasing  through  the  reports  of  thousands  of 
earnest  and  able  researchers,  is  so  overwhelming  that  Prof. 
Crookes  said  of  it,  there  is  no  other  fact  of  science  which  has 
been  so  abundantly  demonstrated  as  the  mediumistic  or  spirit- 
istic facts. 


12  '  "WM.    DANMAH 

When  we  consider  that  these  facts  are  not  new,  but  have 
been  demonstrated  and  known  at  all  times  and  among  all 
nations,  and  always  with  the  same  conclusion,  namely,  that  it 
is  ghosts  or  "spirits"  who  cause  them,  then  it  would  be  ut- 
terly inconceivable  why  the  people  should  not  all  accept  them, 
but  to  a  great  part  deny  and  condemn  them,  if  we  would  not 
know  what  powers  theories  and  beliefs  have  over  the  minds, 
and  that  it  is  purely  theoretical  prejudice  which  makes  men 
oppose  these  facts. 

The  materialists^  controlling  science,  declared  the  entire 
mediumism.  fraud,  because,  according  to  their  theory  of  the 
world,  human  life  is  a  resultless  mechanical  play  of  "ma- 
terial atoms,"  composed  accidentally  to  a  human  machine 
which  drops  apart  when  dying  without  any  phoenix  arising 
therefrom.     '. 

The  spiritualists,  controlling  religion,  declared  the  modem 
mediumism  of  the  people  fraud,  because,  according  to  their 
doctrine,  "spirits  are  supernatural  beings,"  who  cannot  mani- 
fest physically,  especially  not  through  materialization. 

Between  these  two  theoretical  chairs  the  old  and  the 
modem  spiritism  came  to  sit  on  the  floor. 

The  experiences  during  the  last  half  century  have  shown 
plainly  enough  that  the  mere  accumulation  of  mediumistic 
facts,  testified  to  by  ever  so  many  eminent  men,  is  insuffi- 
cient to  overcome  the  theoretical  prejudices  against  them. 
"It  is  not  possible  r  Against  this  denying  judgment  no  em- 
pirical proofs  and  no  amount  of  favorable  reports  of  seances 
have  been  able  to  conquer.  And  the  more  dogmatical  the 
opposing  theory  the  harder  it  is  to  overcome  the  belief  in  it 
and  accept  the  facts. 

There  is  only  one  way  to  remove  this  theoretical  wall  of 
opposition,  and  that  is  by  tearing  down  the  old  theories, 
materialistic  and  religious,  and  put  in  their  stead  a  scientific 
theory  which  has  no  hypothesis  nor  revelation  for  its  foun- 
dation, but  a  scientific  law,  and  which  opposes  no  facts  but 
explains  them. 

The  nirvanaistic  theory  of  ghosts,  old  and  modem,  out- 
lined in  this  work,  is  the  only  naturalistic  (instead  of  super- 
naturalistic)  theory  there  is,  the  only  one  which  shows  the 
so-called  "spirits"  as  natural  heings.    It  means  that  the  ghosts 


MODIEJRN   NIHVANAJSM  13 

are  physical,  substantial  bodies  and  no  abstract  minds,  no 
psjcbical  entities,  no  mental  beings.  It  is  true  that  there 
is  nothing  supernatural,  but  there  are  ghosts  nevertheless 
who  exist  and  manifest  themselves  in  spite  of  all  false  the- 
ories, beliefs  and  denials  that  have  been  hung  over  them  and 
now  require  to  be  torn  away  in  order  to  show  the  ghosts  in 
their  natural  light.  / 

The  principal  questions  which  a  naturalistic  theory  of 
ghosts  has  to  answer  are  those  regarding  the  substance  the 
ghosts  consist  of  and  the  conditions  of  their  existence;  also 
those  regarding  the  relations  between  our  world  and  theirs, 
if  they  are  two,  and  the  location  of  their  world. 

GEt  is  not  a  mere  scientific  question  that  we  are  concerned 
with,  but  also  one  of  personal  and  human  interest,  because 
everybody  would  like  to  know  what  becomes  of  him  when  he 
dies.  Yet  with  us  sentiment  shall  not  interfere  with  the 
establishment  of  truth.  After  truth  is  known,  sentiments 
may  be  attended  to  if  in  conformity  with  the  truth. 

;N^o  other  problem  has  been  treated  so  unscientifically  and 
been  answered  so  unsatisfactorily  as  the  one  regarding  our 
own  future  fate.  Supernaturalism  has  covered  this  matter, 
its  last  resort,  with  so  much  darkness  and  created  such  awe  and 
fear  of  ghosts  that  often  it  stands  in  the  way  of  level-headed 
investigation.  But  the  ghosts  are  no  "higher  beings"  beyond 
our  reach,  nor  are  they  "ghastly  spectres"  which  should 
cause  us  to  stand  "aghast"  instead  of  attacking  them  scien- 
tifically. ' 

•  There  is  much  in  the  nirvanaistic  ghost  theory  which  does 
not  agree  with  the  extravagant  reveries  of  the  supernatural- 
istic  hypothesis  of  spirits,  but  that  does  not  mean  that 
nirvanaism  is  wrong.  Of  course,  those  who  are  satisfied  to 
believe,  can.  not  be  helped,  but  those  who  prefer  science  to 
belief,  and  they  form  now  a  large  percentage  of  the  people, 
will  study  the  given  facts,  inductions,  proofs,  laws  and 
science  carefully  before  passing  judgment. 

Modern  nirvanaism  is  no  revelation,  and  the  assertions 
and  contradictions  of  manifesting  "spirits"  do  not  affect  it. 
The  ghosts  have  been  asked  long  enough  to  give  a  plausible 
explanation  of  their  world  and  have  not  done  so.  What  can 
you  expect  of  the  dead  ? 


14  "WM.    DANMAR 

In  regard  to  Zoellner's  iiiisuccessful  attempt  to  explain 
tlie  mediumistic  facts  with  the  hypothesis  of  a  fourth  dimen- 
sion of  space  I  wrote  in  my  first  work,  "The  Tail  of  the 
Earth,"  published  in  1887,  as  follows: 

"The  only  earnest  trial  that  has  been  made  so  far  to  ex- 
plain the  mediumistic  phenomena  on  another  basis  than  that 
of  abstracted  minds  and  in  harmony  with  the  positive  nat- 
ural sciences  is  that  of  the  eminent  astrophysicist.  Professor 
Zoeller,  of  Leipzig.  He  proposed  the  hypothesis  of  a  fourth 
dimension  of  space.  It  is  a  hypothesis  as  every  other  hypo- 
thesis: the  phenomena  are  for  the  senses  and  memory  only, 
but  the  reason  wants  theories  and  laws,  and  if  such  are  not 
to  be  had  hypotheses  must  for  the  time  being  fill  the  place.  If 
the  hypothesis  is  one  the  probability  of  which  is  intended  to 
be  sustained  by  facts,  it  leads  to  investigations,  and  in  that 
way  does  its  good  even  if  it  be  false.  Zoellner's  valuable  ex- 
periments with  the  medium  Slad^,  which  were  partly  cal- 
culated to  advance  his  hypothesis,  were  very  successful  in 
exploring  several  until  then  unkno\\Ti  facts  in  regard  to 
mediumship,  and  have  convinced  many  people  of  the  exist- 
ence of  beings  in  another  life  and  of  the  fact  that  they  can 
manifest  themselves  through  the  aid  of  mediums  in  various 
ways;  but  as  to  the  hypothesis,  he  himself  said  that  we 
could  not  imagine  a  fourth  dimension  of  space.  Yet  he  has 
argued  and  founded  his  hypothesis  as  well  as  the  atomic 
hypothesis  ever  was.  I  cannot  accept  either  hypothesis  and 
am  in  a  position  to  explain  the  facts  referred  to  without  a 
new  hypothesis,  merely  on  the  mathematically  established 
law  of  nature." 

IL     THE  GHOSTS  AS  GUESTS. 

Being  opposed  to  the  doctrine  of  supernatural  spirits  as 
''modern  spiritualism"  has  inherited  it  from  the  institution 
of  the  dark  ages,  the  church,  the  nirvanaist  must  be  careful 
that,  while  explaining  the  theory  of  natural  ghosts,  no  words 
are  used  which  carry  with  them  meanings  of  the  old  doc- 
trine because  they  will  cause  misunderstandings. 

For  this  reason  the  name  of  "spirits"  for  the  beings  in 
the  invisible  department  of  organic  existence  must  be  set 


IffODEQRiN  NIRVANAISM  15 

aside  and  the  naturalistic  and  unmistakable  name  of  ghosts 
be  forwarded.  The  term  ghost  is  independent  of  super- 
naturalism,  but  its  meaning  has  been  misconstrued,  making 
it  necessary  to  restore  it  to  its  true  meaning  and  importance. 

In  order  to  show  that  the  word  ghost  was  originally  de- 
rived from  the  word  ghast  or  gast,  meaning  guest,  I  begin 
with  the  Aryan  word  ghas,  which  means  to  eat.  The  eater 
was  called  a  ghast  or  gast,  especially  when  he  was  a  stranger. 
This  word  reaches  back  into  prehistoric  times,  and  is  ap- 
parently very  old.  The  same  meaning  as  ghast  had  the 
Westindogermanic  ghotis,  from  which  the  Latin  hostis  was 
derived.  i. 

But  in  olden  times  the  people  offered  or  sacrificed  meals 
not  only  to  strangers,  or  hostises  from  this  world,  but  also  to 
some  from  the  invisible  world,  to  buy  their  friendship.  Feed- 
ing the  dead  is  fully  in  harmony  with  experiences  in  modem 
mediumism,  according  to  which  there  can  be  no  doubt  that 
the  ghosts  feed  on  the  vapors  of  our  food.  Male  ghosts  like 
the  vapors  of  wine,  beer  and  other  favorite  drinks  of  their 
sex;  female  ghosts  like  sweets,  and  all  who  have  not  gained 
ripeness  enjoy  the  vapors  of  a  good  square  meal. 

Food  is  the  material  for  their  development  as  well  as  for 
ours.  The  living  are  feeding  the  dead.  Before  siipematu- 
ralism  spoiled  the  natural  intercourse  between  the  living  and 
the  dead,  feeding  the  latter  through  evaporation  of  food  over 
a  hot  fire  was  a  general  custom. 

Whether  the  beings  which  were  fed  in  this  manner  aow 
were  gods,  semigods,,  angels,  demons,  etc.,  in  regard  +o  those 
offered  evaporated  meals  or  sacrifices,  they  were  all  guests 
(gasts,  ghasts,  etc.)  and  were  called  so. 

The  word  gast  or  ghast  underwent  a  number  of  dialectic 
changes.  In  the  !N'orthgerman  language  gast  became  gest, 
but  it  signified  only  a  guest  from  this  world,  while  for  a  being 
in  the  invisible  world  the  old  name  ghast  was  maintained. 
When  Christianity  was  introduced  in  the  Germanic  lands, 
sacrifices  to  the  invisible  beings  were  officially  abolished,  be- 
cause it  was  reported  that  the  last  great  sacrifice  that  was 
enough  forever,  that  of  God's  own  son,  had  been  made.  The 
ghasts,  now  deprived  of  their  special  vapor  meals,  ceased  to 


16  "WM'-   iDAIJlMAiR 

be  invited  guests,  but  kept  tkeir  old  name,  now  simply  mean- 
ing the  dead. 

The  Anglosaxons  brought  these  two  words,  gest  and 
ghast,  to  Brittania.  When  the  Normans  came  they  made  the 
word  gest  suit  their  French  accent  by  inserting  an  u,  thereby 
creating  the  English  word  guest.  The  Germans  still  have  the 
word  Gast.  But  the  name  ghast  for  the  invisible  beings  was 
retained  by  the  Anglosaxons, 

The  further  development  of  the  Germanic  languages  was 
such  that  wherever  an  old  Germanic  word  had  an  a  in  the 
middle  it  became  an  o  in  English  and  an  ei  in  German ;  for 
instance,  ham  became  home  and  Heim,  stan  became  stone 
and  Stein,  and  so  did  ghast,  respectively  gast,  become  ghost, 
and  Geist. 

It  does  not  matter  to  what  ugliness  the  dark  superstitious 
ages  under  the  reign  of  the  Church  may  have  distorted  the 
term,  ghost  is  the  only  true  historical  English  name  for  a 
being  in  the  invisible  sphere  of  organic  existence,  the  only  one 
which  is  unmistakable  in  its  meaning.  It  is  of  a  purely  em- 
pirical character,  having  been  originated  in  experience;  it 
is,  therefore,  free  from  speculative  theories  or  philosophies, 
simply  signifying  a  dead  person  without  in  any  way  saying 
what  its  being  and  nature  may  be. 

But  the  Latin  term  spirit  had  a  development  far  away 
from  that  of  the  English  ghost.  It  did  not  originate  as  a 
name  for  a  ghost  at  all,  but  for  a  supposed  entity  of  a  philos- 
ophy, as  we  shall  see  when  considering  spiritualism. 

"When  Luther  translated  the  Bible  from  Latin  into  Ger- 
man he  could  not  find  a  German  term  for  spiritus  sanctus 
(uncommon  breath),  because  the  German  people  had  no  such 
concept,  especially  not  when  taken  in  its  symbolical  sense. 
He  selected  holy  ghost  (wholesome,  healthy  ghost) — heiliger 
Geist — for  a  translation,  an  error  which  has  caused  more 
confusion  and  harm  than  any  other  error  in  translation  ever 
made.  Since  then  spirit  became  ghost  and  the  ghosts  became 
spirits,  which  though  has  not  become  customary  with  the 
Germans  whose  spirits  are  still  Geister,  but  not  in  the  nat- 
uralistic sense. 

Being  opposed  to  the  spiritualistic  theory  of  ghosts,  it 
would  be  wrong  for  nirvanaiBts  to  call  the  ghosts  spirits.  Wo 


MOOIJKN  NlIE/VlA'NlAIlSrM:  17 

limit  ourselves  to  the  true  English  word  ghost.  Empirical 
"spiritism"  becomes  mere  mediumism  and  theoretical  spirit- 
ism or  spiritualism  becomes  nirvanaism  with  us. 

A  distinction  has  been  made  between  empirical  spiritism 
and  philosophical  spiritualism,  but  it  is  not  right  to  call  the 
ghosts  spirits  unless  the  spiritualistic,  theory  of  them  is  ac- 
cepted. If  we  say :  the  ghosts  are  not  spirits,  we  are  surely 
not  spiritists.  Still,  we  have  to  use  the  word  "spiritism" 
quite  often  with  the  above  reserve. 

i  Having  now  separated  mediumism  and  nirvanaism  from 
spiritism  and  spiritualism,  I  am  ready  to  apply  to  the  ghosts 
the  new  theory  which  is  really  not  new,  but  in  some  respects 
the  oldest  and  the  first ;  it  is  the  theory  involved  in  old  nir- 
vana, the  only  naturalistic  theory  there  has  ever  been,  but 
which  was  overgrown  and  buried  through  many  centuries  by 
the  supernaturalistic  weeds  of  mentalism,  commonly  called 
spiritualism.  It  was  supernaturalism  that  estranged  the 
ghosts  to  science.  The  proof  now  that  the  ghosts  are  natural 
beings,  or,  more  correctly,  products  of  nature,  will  make 
this  matter  agreeable  to  real  scientists. 

III.     NIRVANA  AND  PHOENIX. 

Modern  nirvanaism,  which  I  am  getting  ready  to  expound^ 
is  in  the  main  of  the  meaning  that  nature,  including  organic 
life,  is  the  world-process  of  equalizing  the  antipolar  con- 
ditions of  the  substances  in  the  world,  and  equilibrating  the 
opposite  forces  of  the  worldstuff,  and  that  the  ghostworld, 
being  the  final  product  of  this  process,  is  in  a  state  of  dyna- 
mic equilibrium,  rest  and  happiness. 

It  is  now  an  agreeable  circumstance  that  the  earliest, 
and  the  latest,  or  the  prehistoric,  and  the  modern  theories 
of  the  condition  of  the  ghosts,  in  the  main,  agree.  Let  us, 
therefore,  first  consider  the  old  theory : 

In  prehistoric  times  when  the  people  were  still  relying 
for  their  knowledge  and  ideas  on  experience  only  and  did 
not  yet  confuse  the  abstract  with  the  real,  there  were  already 
experiences  with  ghosts,  the  amount  of  which  surely  over- 
weighed  our  modern  mediumism  many  times.  Unblinded  by 
theoretical  prejudice,  the  people  took  the  facts  as  th^  came 


18  vm.  danmah 

and  drew  their  conclusions  in  a  direct  and  simple  manner, 
which  in  regard  to  the  condition  of  the  ghosts  reached  a 
result  represented  by  the  word  nirvana. 

Some  materialists  have  come  to  the  conclusion  that  nir- 
vana means  "not-being,"  non-existence,  but,  most  likely,  this 
mistake  was  caused  by  their  prejudice  because  there  is  neither 
a  historical  nor  linguistic  reason  for  it. 

The  Aryan  word,  "nirvana,"  is  composed  of  nir,  which 
means  out  or  dis,  and  of  vana,  which  means  to  blow.  The 
direct  meaning  of  nirvana  is,  therefore,  to  blow  out,  res- 
pectively to  be  blown  out,  referring  to  a  fire  being  extin- 
guished. But  its  symbolical  meaning  is  the  extinction  of 
life,  the  condition  of  not  being  alive. 

In  later  times,  nirvana  was  changed  to  disvano,  divano, 
dauthus,  dauth  and  then  death.  The  two  words  are  now 
quite  different,  but  death  is  an  offspring  of  nirvana.  l!»3'ir- 
vana  and  death,  therefore,  do  not  mean  nihilation  and  non- 
existence, as  the  materialists  try  to  make  out,  but  they  mean 
the  condition  of  not-burning,  inaction,  rest,  etc. 

Between  extinction,  which  refers  to  a  timefilling  process, 
and  nihilation,  which  refers  to  a  spacefilling  thing,  there 
is  a  difference.  The  stuff  of  lime  and  water  exists  also 
after  being  slaked,  when  the  process  it  went  through  is 
extinguished,  blown  out.  Slaked  lime  is  dead  lime,  at  least 
in  this  one  respect.  And  so  is  nature  the  process  of  slaking 
the  inequilibrating  part  of  the  worldstuff,  and  where  this 
is  accomplished,  there  is  Nirvana,  the  zero  of  the  process. 
The  ghost  world  then  consists  of  slaked  stuff. 

All  desires,  wishes,  passions,  volitions;  all  pains  and 
troubles  are  extinguished  in  nirvana,  because  there  the  op- 
posing forces  are  balanced,  satisfied  and  at  peace.  "Life 
is  burning" ;  the  products  of  this  organic  combustion  are 
the  slaked  ghosts,  they  burn  no  more,  at  least  not  when  ripe ; 
they  are  quiet,  indifferent,  satisfied  and  happy. 

For  this  reason,  the  prehistoric  people  of  Asia  in  their 
intercourse  with  ghosts  perceived  their  condition  of  extinct- 
ness  of  life,  nirvana,  as  the  highest  degree  of  happiness, 
because  it  means  interior  peace,  "soulpeace,"  "heavenly 
blessedness,"  etc.  In  nirvana,  finally,  after  all  the  pain 
and  trouble,  work  and  worriment  in  this  "vale  of  misery," 


MODERN   NIRVANAIiSM  19 

the  soul  finds  peace.    The  "heavenly  blessedness,"  as  adopted 
by  Christianity  is  also  nothing  but  old  nirvana. 

It  is  to  be  emphasized  that  nirvana  was  not  intended 
to  mean  anything  supernatural.  The  insanities  of  super- 
naturalism  were  invented  much  later.  The  ghosts  in  nir- 
vana are  natural  substantial  organic  bodies,  consisting  of 
stuff  in  a  certain  condition,  pieces  of  the  general  world 
stuff.  They  are  no  abstracted  minds,  bodiless  spirits,  phychic 
entities,  brainless  intelligences,  clumps  of  pure  consciousness, 
no  abstractions  of  any  kind,  but  real,  substantial,  stuffy 
bodies.  If  stuff  were  matter,  the  ghosts  would  be  "material," 
if  it  were  ether,  the  ghosts  would  be  etherial,  anyway,  they 
are  stuffy. 

The  sensible  naturalistic  teaching  of  nirvana  of  the  pre- 
historic people  was  overgrown  in  historic  times  by  the  super- 
naturalistic  notions  as  represented  by  the  psychism  of  some 
Greek  and  spiritualism  of  some  Eoman  phantasts,  yet  it 
never  became  extinct  with  the  common  people,  but  remained 
with  them  to  the  present  day  as  the  expected  happy  condi- 
tion in  heaven. 

Phoenix  also  came  from  prehistoric  times.  The  Egypt- 
ians transmitted  him  in  their  records  and  traditions  as  a 
holy  bird  of  the  shape  of  an  eagle  with  a  beautiful  purple 
and  gilded  plumage,  but  in  the  oldest  hieroglyphic  records, 
he  is  pictured  as  a  bird  similar  to  a  heron.  A  phoenix 
originated  in  a  holy  fire.  At  the  extinction  of  the  fire,  he 
arose  from  the  ashes  as  the  product  of  the  combustion.  He 
then  flew  up  to  heaven. 

While  it  has  been  surmised  that  phoenix  may  be  "a 
symbol  of  immortality,"  the  connection  of  it  with  the  old 
nirvana  was  not  detected  and  many  searchers  after  the  mean- 
ing of  this  fine  symbol,  therefore,  looked  for  other  explana- 
tions, mostly  astronomical.  One  of  these  explanations  says 
that  Phoenix  symbolizes  the  transit  of  Mercury  through  the 
sun,  but  there  is  no  historical  background  to  it,  neither  would 
it  be  a  sufficient  object  for  such  an  elaborate  and  much 
favored  symbol. 

Life  appeared  to  the  prehistoric  philosopher  like  burn- 
ing, dying  like  blowing-out,  or  extinguishing  and  death  like 
extinctness  of  the  life  fire.     The  product  of  this  fire  or  life- 


20  "WIM.    DiANMAH 

process  in  a  man  was  a  ghost  who  at  the  moment  of  dying 
or  "blowing-out  of  the  life  fire"  became  free  and  arose  from 
the  corpse  of  earthly  ashes.  In  order  to  symbolize  the  rise 
and  upward  motion  of  the  ghost,  which  was  a  real  body,  it 
was  pictured  as  a  bird,  which  in  later  times  became  a  human 
angel  with  wings  on  his  shoulders.  Phoenix  is  still  with 
us,  as  well  as  nirvana. 

Phoenix  is  the  symbol  for  a  ghost  rising  from  the  corpse 
or  ashes  of  life. 

Whether  he  was  pictured  as  an  eagle,  a  heron,  a  butter- 
fly or  an  angel,  is  of  no  great  importance,  but  it  is  important 
whether  he  originated  but  once  and  then  existed  for  ever, 
or  whether  he  came  back  about  every  500  years  to  go  again 
through  the  life  fire  and,  renewed,  rise  again  from  the  ashes, 
because  here  we  meet  an  inconsistent  addition  to  the  old  doc- 
trine of  nirvana. 

This  addition  means  the  doctrine  of  reincarnation  which 
became  popular  at  the  beginning  of  history.  With  our 
modern  experiences  in  mediumism  we  can  understand  how 
it  originated  in  misconceptions  of  some  phase  of  "obsession," 
as  well  as  how  fetishism  originated  from  observations  of 
"table  rapping"  and  similar  phenomena. 

True  nirvanaism  allows'  no  such  inconsistent  addition. 
A  product  of  combustion  never  burns  again  in  the  same  way. 
There  is  no  backward  direction  in  the  course  of  nature,  direct 
equalization  to  the  point  of  equilibrium  is  the  only  direction, 
as  we  shall  see  later. 

Nirvanaism  leads  phoenix  up  to  the  heavenly  quarters 
and  lets  him  remain  there  forever  in  undisturbed  rest,  peace 
and  happiness.  For  his  lasting  existence  and  final  develop- 
ment, it  is  not  required  that  he  return  to  this  life,  as  if 
all  progress  in  nirvana  were  impossible.  Modem  nirvana- 
ism, therefore,  rejects  the  doctrine  of  reincarnation. 

IV.  MEDIUMISM. 

The  entire  realm  of  so-called  "spirit-manifestations" 
through  the  aid  of  mediums  is  called  mediumism. 

1  No  manifestations  from  the  ghosts  without  mediumism. 
I  established  this  sentence  a  quarter  of  a  century  ago. 


MODIBRjN  NIRYIANAISM  21 

Supernaturalistic  idealists  who  do  not  like  the  idea  that 
their  ''higher  beings"  should  be  dependent  on  much-slan- 
dered mediums  for  their  communications,  have  tried  to  dis- 
prove this  sentence,  but  without  success. 

"Spontaneous  apparitions  of  ghosts"  and  "haunted  hous- 
es" have  been  used  as  arguments  against  it.  In  many  cases 
denoted  by  these  terms,  nothing  can  be  proven  the  one  way 
or  the  other,  because  the  observers  paid  no  attention  to  it  if 
in  any  way  mediums  were  connected  with  them,  but  in  late 
cases  of  such  doings  of  ghosts,  which  were  investigated  by 
"spiritualists,"  the  mediumistic  cause  generally  was  found. 

There  are  many  persons  who  do  not  realize  that  they  are 
mediums.  When  in  a  number  of  reported  cases,  they  were 
removed,  the  demonstrations  ended.  But  there  is  a  feature 
of  mediumism  which  makes  it  possible  for  the  ghosts  to 
haunt  empty  houses  without  there  being  mediums  in  them. 
It  is  the  possiblity  of  transporting  the  medial  substance 
from  one  house  to  another  and  storing  and  preserving  it  in 
dark  undisturbed  rooms. 

If  we  call  the  medial  substance  taken  from  the  mediums 
medialum,  as  has  been  done  many  years  ago,  then  the  "spon- 
taneous spectres  and  spooks"  are  explained  through  the  trans- 
portation, storage  and  occasional  use  of  medialum  by  the 
ghosts.  When  a  haunted  house  gets  occupied,  ventilated  and 
lighted  in  all  its  rooms,  closets,  nooks  and  cellars,  the  spook 
often  ceases  very  soon.  But  where  conditions  are  favorable, 
the  spooks  may  be  repeated  through  centuries  without  any 
one  particular  medium  being  responsible  for  them — but 
mediumism  is. 

On  account  of  the  storage  of  medialum  a  medium  has 
more  success  in  her  own  house  than  in  others.  Modem 
nirvanaism  furnishes  the  theoretical  proof  for  it,  why  the 
ghosts  have  no  power  to  demonstrate  their  existence  to  U3 
without  the  aid  of  mediumism.  ' 

The  mediums,  therefore,  are  of  special  interest  to  us. 
jbnerica  furnishes  more  and  better  mediums  than  the  Europ- 
ean countries,  because  here  they  have  been  least  destroyed 
through  burning  of  witches  and  imprisoning  of  obsessed. 
Our  great  mediums  are  nearly  without  exceptions  offsprings 
of  old  colonial  families  whose  first  ancestors  in  this  country 


22  WM.    DANMAH 

came  in  the  IGtli  and  17th  centuries,  saving  themselves  from 
the  great  harbaric  butchery  of  mediumistic  persons  in 
Europe.  There  have  also  been  some  200  witches  burned  in 
I^ew  England,  many  of  whom  were  probably  good  mediums, 
but  the  number  is  small  compared  with  that  of  the  witches 
murdered  in  Europe.  After  this  terrible  brutality  of  the 
Christian  world,  there  came  the  prosecution  of  "the  crazy" 
which  is  still  doing  away  with  many  good  mediums. 

Besides  the  witches,  there  were  the  saints  who  were  dying- 
out  mediums.  The  ascetics  and  saints  did  not  take  part 
in  progeneration,  because  they  were  ashamed  of  "the  holy 
angels  from  heaven"  whom  they  could  often  see  in  their 
dark  rooms.  Unnatural  endeavors  of  holiness  resulted. 
Their  "holy  life"  meant  their  dying-out.  The  unmedium- 
istic  sinners  became  the  parents  of  the  next  generation. 
Considering  that  mediality  is  hereditary  and  runs  in  fami- 
lies, we  have  here  simply  a  case  of  evolution  of  the  people 
towards  unmediality.  It  was  a  continuous  rooting  out  of 
mediums  which  has  gone  so  far  that  some  European  people 
are  now  almost  entirely  unmediumistic.  But  in  some  Eng- 
lish, and  especially  old  American  families,  mediality  is  still 
to  be  found. 

It  is  a  sign  of  good  mediums,  especially  for  the  so-called 
physical  phases  of  mediumism,  that  if  they  are  women, 
they  are  strongly  masculine,  and  if  they  are  men  they  are 
strongly  feminine  in  their  natures.  Their  sexuality  is  not 
far  from  the  point  of  equilibrium,  as  represented  by  the  true 
hermaphrodite,  Nirvanaism  furnishes  the  explanation  why 
persons  of  such  natures  are  easier  affected  and  used  by  the 
ghosts  than  persons  of  strongly  polar  natures. 

The  development  of  a  medium  consists  of  periodical 
extractions  of  medial  substance  by  the  ghosts  which  causes 
nature  to  produce  more  and  more  of  it,  as  in  the  case  of 
periodical  bleeding  increasing  the  amount  of  blood  in  a  per- 
son. It  is  also  required  to  practice  the  trancelike  condition 
of  mediums  which  avoids  opposition  to  the  extraction  of 
medialum. 

There  is,  of  course,  some  fraud  mixed  with  mediumism. 
In  what  line  of  "earning  money"  is  there  no  fraud?  But 
in  mediumism  there  are  phenomena  which  appear  as  fraud 


modbun  nirvanaism  23 

and  yet  are  none,  at  least  as  far  as  the  mediums  are  con- 
cerned. I  wrote  about  this  matter  in  the  year  1886  after  ex- 
tenstive  examination  of  mediums  who  were  said  to  be  oc- 
casionally fraudulent : 

"Exposures  of  mediums  as  frauds  have  repeatedly  been 
reported  in  the  daily  press  with  the  addition  of  the  modem 
sensational  pomj).  Several  good  and  reliable  mediums  were 
caught  outside  of  their  cabinets,  apparently  imitating  mater- 
ialized ghosts.  Many  spiritists  are  now  acquainted  with 
these  strange  facts.  The  worst  enemies  of  the  ghosts  mani- 
festations are  not  in  this  but  in  the  other  sphere  of  life. 
It  is  mainly  the  ambitious,  selfish  and  haughty  representa- 
tives of  the  religions  who  see,  and  rightly,  a  danger  to  reli- 
gion and  their  personal  power  aud  prominence  in  this  move- 
ment. The  teachings  of  the  churches  do  not  agree  with  the 
facts  as  found  and  reported  in  the  seance  rooms.  Instead 
of  supernatural  spirits,  we  find  here  natural  ghosts." 

"The  Jesuit  ghosts  especially  spare  no  means  to  injure 
the  movement;  they  watch  every  medium  and  every  visitor, 
waiting  for  a  chance  to  do  something  which  may  look  like 
fraud.  They  feel  when  a  sceptic  makes  up  his  mind  to 
grasp  the  next  ghost;  in  that  movement  they  capture  the 
cabinet,  take  possession  of  the  entranced  medium,  change  its 
dress  and  manage  it  in  such  a  manner  that  the  medium  will 
walk  out  as  if  it  were  a  ghost,  and  will  then  be  caught  and 
'exposed.'  " 

"It  may  be  safely  said  that  every  time  a  sceptic  goes 
to  a  seance,  intending  "to  expose  the  fraud,"  he  will  find 
something  that  in  his  judgment  is  fraud.  When  such  people 
"grasp  the  spirits"  in  nine  cases  out  of  ten  they  will  get 
hold  of  the  poor  medium  who  then  awakes  from  the  trance 
and  finds  herself  in  a  disagreable  position." 

The  close  relation  and  resemblance  between  the  medium 
and  the  manifestations  also  cause  many  suspicions  of  fraud. 
'But  the  greatest  fraudciyers  are  always  those  who  know 
least  about  mediumism.  I  wrote  further:  "For  all  these 
reasons,  an  investigator  should  trust  nothing  but  his  own 
senses  and  reason  otherwise  he  will  never  come  to  a  final  con- 
chision."  i 


24  "WIM-   DAiNMAR 

Mediumism  contain  three  classes:  Materialisation, 
spiritualisation  and  animation.  These  three  terms  are 
spiritualistic,  but  I  am  compelled  to  use  them  for  the  pre- 
sent. The  first  two  classes  include  the  so-called  "physical 
phenomena,"  meaning  them  to  be  essentially  different  from 
the  "psychical  phenomena"  of  the  third  class.  As  the  liter- 
ature on  these  processes  shows,  it  requires  a  theoretical 
standpoint  to  describe  them.  I  give  in  the  next  articles 
anticipatory  explanations  in  order  to  immediately  connect 
the  new  theory  of  nature  with  these  matters. 

In  all  the  various  conditions  of  existing  things,  as  we 
know  them,  we  see  two  opposite  tendencies,  the  one  from 
the  hard  and  cold  to  warmer  and  the  other  from  the  soft 
and  warm  to  the  colder  conditions.  As  it  will  be  shown 
later  on  that  "matter"  symbolizes  coldstuff  and  "spirit" 
heat  stuff,  the  existence  of  both  of  which  I  deny,  in  order 
to  use  common  Vv^ords,  the  first  tendency  may  be  called  the 
"spiritual"  and  the  second  the  "material."  Every  increase 
of  the  coldness  and  hardness  or  of  the  material  force  of  a 
body,  including  its  passive  resistance  and  relative  weight, 
is,  therefore  a  "materialisation"  and  every  increase  of  its 
heat,  softness  and  relative  lightness  is  a  "spiritualisation. 
But  we  limit  these  two  terms  to  the  customary  use  of  ap- 
plying them  only  to  the  mediumistic  processes. 

Somewhere  in  the  row  of  possible  conditions  of  the 
worldstuff,  including  all  existing  things,  must  also  be  the 
condition  of  the  ghosts.  According  to  nivanaism  it  is  in 
the  middle  of  all  conditions,  at  dynamic  equilibrium  or 
apolarity.  In  order  now  to  enter  polarity  and  higher  acti- 
vity the  ghosts  must  borrow  half-ripe  substance  from  a  liv- 
ing person  who  is  inclined  and  developed  to  let  it  be  taken 
and  used  by  the  ghosts.  This  extraction  of  medialum  is 
limited  with  persons  of  strongly  polar  natures  who  are 
inaffectible  by  the  apolar  ghosts,  but  can  be  developed 
highly  with  persons  who  are  near-hermaphrodites,  whose 
natures  are  in  this  respect  nearer  to  that  of  the  equilibrated 


Good  mediums  are  often  conscious  of  it,  that  they  have 
"the  feeling  of  the  north,"  which  means  that  on  account  of 
not  being  strongly  polar  in  themselves,  they  can  feel  the 


MODERN   NIBVA'NAIiSM  25 

influence  of  the  polarisation  of  the  earths  magnetism.  A 
way  to  find  mediumistic  persons,  therefore,  is  to  find  persons 
who  are  susceptible  of  the  earths  polarisation  or  who  have 
"the  feeling  of  the  north" ;  another  way  is  to  find  near  her- 
maphrodites. 

V.    MATERIALISATION. 

It  was  very  difficult  for  the  ghosts  and  mediums  to 
force  the  acceptance  of  the  grandest  part  of  mediumism,  the 
materialisation  of  ghosts.  Theoretical  and  religious  pre- 
judices were  strongly  against  it.  The  spiritualists  came 
from  the  churches  and  brought  with  them  the  mentalistic, 
(psychistic,  spiritualistic)  theory  of  "spirits"  which  in  no 
way  harmonizes  with  the  fact  of  materialisation. 

How  could  a  "supernatural,  immaterial,  purely  mental 
spirit"  ever  become  matter?  It  is  inconsistent  and  incon- 
ceivable. And  it  is  a  historical  fact,  that  the  representatives 
of  the  mentalistic  theory,  religious  and  otherwise,  have 
always  opposed  materialisation  and  other  "physical"  pro- 
cesses of  the  ghosts.  They  would  be  right  if  their  theory 
was  right.  i 

Materialisation  of  ghosts  is  now  a  scientifically  estab- 
lished fact  for  all  those  who  want  to  know  it.  And  I  wish 
to  add,  that  there  is  much  less  fraud  in  this  branch  of 
mediumism  than  generally  talked  about,  even  among  the 
spiritualists.  The  materializing  mediums  are  much  better 
than  their  reputation.  Many  reported  frauds  were  no  frauds 
but  tricks  of  hostile  clerical  ghosts  whose  opposition  to  spirit- 
ism the  living  do  not  take  into  account. 

The  living  are  rather  naive  in  regard  to  the  ghosts,  be- 
lieving them  to  be  "higher  beings."  That  there  are  many 
ghosts  who  are  opposed  to  "spiritism"  because  "it  hurts 
religion,"  that  they  do  everything  in  their  power  to  prevent 
enlightenment  of  the  living  on  this  important  subject,  that, 
therefore,  they  do  things  which  appear  as  frauds  of  the 
mediums,  is  not  understood  even  by  many  experienced  in- 
vestigators and  mediums.  The  misleading  tricks  of  such 
enemies  were  behind  many  of  the  so-called  exposures. 


26  Vm.   DANMAH 

The  word  "materialisation"  in  the  sense  as  it  is  used 
here,  must  not  be  understood  as  meaning  that  the  ghosts 
in  their  normal  condition  are  ether,  spiritus  or  another  in- 
vention of  speculation  and  in  the  said  process  become  "mat- 
ter," also  invented  by  speculation,  because  this  change  is 
against  "the  law  of  preservation"  of  the  supposed  entities. 
Materialisation  means  the  process  of  increasing  the  passive 
force,  coldness,  hardness,  passive  resistance,  etc.,  of  the 
ghosts  through  substances  borrowed  from  the  mediums  and 
drawn  into  the  pores  of  their  ghostbodies  were  once  their 
harder  bodies  that  were  left  behind,  have  been,  until  they 
have  become  resistant  enough  to  be  perceivable  by  our  senses, 
from  the  almost  transparent  floating  forms  to  the  heavy 
forms  which  can  stand  a  good  clap  on  the  shoulder. 

The  ghosts  are  material — spiritual  at  equilibrium,  and 
when  they  "materialize"  they  do  not  change  their  entity  but 
simply  increase  the  material  side  of  their  substance  by  means 
of  medialum.  To  use  another  illustration,  they  are  apolar 
(  plus  minus)  and  in  order  to  enter  polarity,  they  borrow 
polar  substances  from  the  mediums  and  with  them  material- 
ize or  become  partly  antipolar  and  living. 

Experience  has  shown  that  for  all  the  branches  of  mater- 
ialisation, women  are  by  far  the  best  mediums  and  that  of 
the  materializing  ghosts,  more  than  80  percent  are  ghosts 
of  women.  If  we  consider  together  with  this  fact  the  other 
that  the  word  "matter"  (Old-English — matere)  has  been 
derived  from  the  Latin  word  mater  for  mother,  and  that 
instead  of  materialisation  we  could  say  motherialisation, 
though  I  do  not  propose  it,  then  it  may  appear  quite  natural 
that  the  female  sex  should  be  the  most  suitable  for  this 
process.  The  few  materializing  mediums  who  were  men 
were  close  to  being  true  hermophrodites.  Besides  that  male 
mediums  for  materialisation  have  female  assistants  in  the 
role  of  leading  the  seances. 

It  has  often  been  tried  to  hold  materializing  seances  in 
full  light.  It  resulted  in  nothing  but  troubling  the  mediums. 
At  seances  with  gaslight,  the  much  reduced  results  started 
in  the  shadow  of  a  table,  in  a  dark  corner  or  under  the  gar- 
ments of  the  medium.     The  pair  of  slates  between  which 


MODERN   NIRVANAISM  27 

are  writing,  also  forms  a  dark  cabinet  for  the 
materialisation  of  finger  tips. 

iSince  light  and  heat  are  the  breath  or  spirit  of  the 
Bun-god,  thej  act  "spiritualizing"  and  oppose  materialisa- 
tion. Winter  and  cool  rooms  make  this  process  easier  while 
damp,  warm  air  retards  it.  During  the  hot  months  the 
mediums  either  close  their  shops  or  go  to  camp  meetings  in 
cool  places.  The  ghost-hour  is  the  darkest  of  the  night 
because  the  natural  conditions  for  materialisations  are  most 
favorable  at  this  hour  in  regard  to  darlmess  and  coolness. 

Materialisation  being  partly  a  cooling  process,  material- 
ized ghosts  feel  the  colder,  the  harder  they  are  materialized, 
and  they  sometimes  say:  "we  feel  like  taking  a  cold  bath." 

The  apparitions  of  ghosts  seen  by  so-called  clairvoyants 
only  also  are  slight  materializations,  for  which  reason  these 
sensitives  can  see  or  hear  but  one  or  two  ghosts  at  the  time. 
Photographing  the  ghosts  also  belongs  to  this  class,  because 
it  requires  a  certain  degree  of  materialisation  of  the  ghosts 
in  the  presence  of  a  medium,  generally  not  strong  enough 
to  be  seen  but  strong  enough  to  affect  the  sensitive  plate. 

Often  the  ghosts  materialize  themselves  but  partly,  only 
their  hands,  feet,  vocal  organs,  etc.  The  greatest  difficulty 
they  have  with  their  hair  for  which  reason  they  have  gen- 
erally covered  their  heads  with  white  garments.  The  beards 
of  materialized  men  are  often  but  partly  materialized  and 
often  missing  entirely,  which  makes  identification  difficult. 

The  white  color  having  the  greatest  resistance  against 
the  heating  influence  of  light,  the  ghosts  generally  are  wrap- 
ped up  in  white  materialized  garments  of  vegetable  ghost 
substances  when  materializing,  in  order  to  protect  them- 
selves against  the  spiritualizing  influence  of  the  little  light 
at  the  seance. 

The  phenomena  of  "doubles"  also  belong  to  materializa- 
tions. The  substance  used  by  the  ghosts,  the  medialum,  is 
taken  from  a  medium ;  ;  partly  it  is  not  organized  but  loose 
and  without  definite  form  as  some  facts  show,  but  mostly 
it  has  the  organisation  and  form  of  the  person  it  is  taken 
from,  to  wit  the  medium.  The  ghost  forces  this  semi-ghostly 
body  into  his  own  organism  trying  to  make  it  temporarily 
a  part  of  himself. 


23  'WM.    DANMAR 

The  resulting  form  when  cooled  to  a  perceptable  state 
is  a  compromise  between  the  medium  and  the  ghost.  Often 
the  ghost  looks  much  like  himself,  but  often  the  likeness 
with  the  medium,  especially  when  the  conditions  are  poor, 
is  such  that  the  materialized  personality  may  well  be  taken 
for  either  the  medium  or  a  double  of  it. 

Mediums  have  been  investigated  with  such  doubles 
standing  at  their  sides.  The  materialisation  may  also  be 
a  double  of  another  sitter  who  is  not  the  official  medium 
and  is  conscious.  The  reported  doubles  have  great  similar- 
ity with  such  materialisations.  The  person  who  sees  a 
double  may  be  the  medium  itself  in  which  case  it  perceives 
a  slight  trance,  or  the  observer  may  be  a  third  person  at 
some  distance.  It  does  not  require  the  wild  hypothesis  of 
^'exteriorisations  of  the  souls  of  the  living"  to  explain  the 
doubles. 

VI.     8PIRITUALISA  TION. 

The  second  class  of  mediumism  is  the  spiritualisations  of 
things  which  belong  to  our  sphere  of  conditions  to  invisible 
conditions  which  are  to  some  extent  nirvanal. 

Coins,  knives,  flowers,  etc.,  get  "dematerialized"  or 
rather  spiritualized  in  seances  and  are  returned  after  a  short 
while.  ^Neither  materialized  objects  of  the  ghosts  nor  spirit- 
ualized objects  of  ours  can  be  held  very  long  in  the  changed 
conditions,  hardly  ten  minutes. 

Spiritualization  forms  the  counterpart  to  materializa- 
tion, the  two  being  in  everyway  of  opposite  directions  in 
changing  conditions  of  things,  but  we  must  not  take  either 
of  these  terms  in  its  absolute  sense.  Spirit  does  not  become 
matter,  nor  does  matter  become  spirit;  neither  of  them 
exists. 

The  spiritualisation  of  a  coin  is  a  mediumistic  process 
of  increasing  the  heat,  especially  the  specific  or  latent  heat 
of  the  coin  until  it  enters  a  latent  state  which  is  unknown 
to  us  in  ordinary  experience.  It  does  not  melt,  for  other- 
wise it  could  not  be  returned  as  a  coin.  My  investigations 
of  this  surprising  process  have  lead  to  the  following  expla- 
nation:    We  generally  count  but  three  latent  states,  or,  as 


WDOnHRlN  NIRVANAIlSM  29 

the  materialists  say  "aggregate  states  of  matter,"  the  solid, 
the  liquid  and  the  gaseous.  But  within  these  three  principal 
states  there  are  others. 

Ozone  and  ordinary  oxygen  are  both  gaseous,  but  they 
are  two  distinct  latent  states  of  oxygen,  of  which  five  are 
known,  each,  of  which  is  a  chemical  substance  entering  pro- 
cesses with  its  own  proportion  of  forces.  Sulphur,  arsenic 
and  mercury  have  two  gaseous  states.  Carbon  has  in  all  17 
known  latent  states  of  which  graphite,  diamond  and  coal 
are  solid.  These  many  latent  states  of  a  substance  cause 
the  "multiple  proportions"  in  its  chemical  actions. 

Organic  life  produces  fat  and  other  substances  which 
are  neither  solid,  nor  liquid,  nor  gaseous.  The  new  theory, 
later  to  be  proven,  involves  that  the  state  of  the  ghosts  sub- 
stance is  the  resultant  product  of  the  equalisations  of  all 
the  other  states  and  is,  therefore,  neither  solid,  nor  liquid, 
nor  gaseous,  but  somewhere  in  the  middle  between  them, 
solid  enough  to  maintain  form  and  organisation  and  yet, 
say,  fluidical  enough  to  pass  through  porous  organic  sub- 
stances,such  as  wood  and  cloth,  but  not  through  glass. 

The  ghosts  work  the  coins  latent  state  into  one  similiar 
to  their  own;  The  details  of  the  process  are  not  yet  quite 
plain,  but  it  is  evident  from  observed  facts  that  it  is  merely 
a  change  of  that  condition  which  I  explain  later  on  as  laten- 
ture  (see  vocabulary).  It  is  neither  a  melting  nor  a  chemic- 
al process,  but  that  it  is  a  heating  process  in  some  form  is 
shown  by  the  fact,  first  mentioned  by  Zoellner,  that  when 
the  coin  comes  back  it  is  warm,  often  so  hot  that  it  cannot 
be  touched,  and  that  things  of  combustible  substances  often 
get  a  little  burned  in  this  process.  It  has  been  demonstrated 
that  the  ghosts  can  actually  make  fire  in  this  way.  Mean- 
while the  temperature  of  the  medium  cools  considerably. 
But  besides  the  temperature  there  is  nothing  changed  in  the 
objects  of  these  experiments. 

Men  are  much  better  spiritualizing  mediums  than  wo- 
men. Spiritualisation  is  paterialisation  as  the  counterpart 
of  materialisation. 

Spiritualisation  succeeds  best  with  poor  conductors  of 
heat.  The  ghosts  inwrap  the  object  with  some  insulating 
medial  substance  which  serves  like  a  cover  on  a  pot  with 


30  "WM.    DANMAR 

water,  enabling  the  heating  of  the  water  above  its  ordinary- 
boiling  point.  The  ghosts  also  run  a  cooling  stream  of  air 
over  the  object,  a  breeze  often  felt  by  the  sitters,  and  where 
they  have  the  opportunity,  they  sprinkle  water  on  it  which 
appears  as  dew  when  the  object  arrives  in  the  hands  of  the 
sitters.     All  this  is  done  to  prevent  combustion. 

The  heat  the  ghosts  work  into  the  object  by  means  of 
spiritualizing  mediahim  takes  the  form  of  latent  heat  and 
the  object  enters  a  state  which  in  this  respect  is  similar  to 
that  of  the  ghosts  own  substances  and  which  in  advance  of 
later  explanations,  I  shall  call  zeronic,  referring  to  a  certain 
zero  of  dynamic  preponderance. 

In  this  invisible  condition  the  spiritualized  object  is 
for  a  short  while  at  the  disposition  of  the  ghosts  who  can 
transport  it,  pass  it  through  wood  and  many  other  substances 
and  do  a  lot  of  astonishing  things  with  it.  This  class  of 
mediumism,  called  spiritualisation,  includes  all  cases  of 
int(  rpenetrations  of  objects,  or  so  called  "passages  of  matter 
through  matter,"  such  as  interlocking  two  separately  turned 
wooden  rings.  Of  course,  where  there  is  one  substance  there 
cannot  be  another,  but  water  can  pass  through  wood. 

A  good  medium  cannot  be  tied  well  enough  to  prevent 
the  ghosts  from  loosing  the  ropes  and  throwing  them  out  of 
the  cabinet  in  an  instant.  The  levitation  of  mediums,  such 
as  reported  of  some  saints  who  were  mediums,  also  depends 
on  partial  spiritualisation. 

But  the  most  interesting  feature  of  this  class  of  processes 
are  the  apporting  seances  where  the  ghosts  bring  flowers  and 
other  objects  and  drop  them  apparently  from  the  ceiling. 
The  objects  are  spiritualized  in  some  dark  place  outside  the 
seanceroom,  are  carried  there  and  then  rematerialized.  A  a 
60on  as  thf  reverse  process  sets  in,  the  objects  begin  to 
move,  either  thrown  or  falling,  and  while  they  move,  their 
rematerialisation  is  completed.  The  observers  never  see 
the  starting  of  the  motion  of  these  objects,  which  is  a  sign 
of  genuine  mediumistic  apportation. 

That  apported  organic  objects  need  no  high  heat  for 
their  spiritualisation  is  shown  by  the  fact  that  when  they 
return  to  visible  conditions,  they  are  not  as  hot  as  returned 
mineral  objects.    Yet  the  ghosts  cover  them  with  dew  to  save 


MODERN   NlRVANAISM  31 

them  from  burning.  Also  the  well  attested  fact  that  among 
the  apported  objects  were  living  small  animals,  indicates 
that  when  once  in  the  possession  of  suitable  medialum  and 
conditions  the  process  of  spiritualisation  is  not  so  very  diffi- 
cult as  it  must  appear  to  us. 

The  mediumistic  apports  have  a  hostile  character  when 
clerical  ghosts  are  apporting  paraphemalias  into  a  mediums 
cabinet  for  an  expected  expose,  to  hurt  spiritism.  There  is 
fraud  in  this  matter,  but  it  is  on  the  part  of  those  reaction- 
ary ghosts  and  not  on  the  part  of  the  mediums,  through  they 
have  to  suffer  for  it.  The  boards  of  cabinets  of  men  who 
insisted  on  being  materializers,  while  by  nature  they  were 
spiritualizers,  have  been  spiritualized  by  ghostly  enemies  in 
such  a  manner  that  the  observers  at  the  fronts  could  look 
through  to  the  rooms  behind.  It  wae,  of  course,  concluded 
there  was  an  opening  for  helpers  to  enter  the  cabinet.  Iron 
wire  cages  for  such  mediums  were  very  hot  where  the  visible 
materialized  ghosts  passed  through. 

But  the  ghosts  cannot  pass  spiritualized  objects  nor  them- 
selves through  glass  plates  without  first  changing  in  a  spirit- 
ualizing manner  the  condition  of  the  glass  which  is  apparent- 
ly very  difficult.  The  ghosts  can,  therefore,  be  locked  up 
with  glass  plates.  This  fact,  which  knocks  the  spritualistic 
(mentalistic)  theory  to  pieces,  is  well  established  experi- 
mentally though  the  mediums  and  spiritualists  were  bit- 
terly opposed  to  it.  But  they  could  not  refute  the  ''spirit 
testimony,"  so  much  valued  by  them. 

Combinations  of  materialisations  and  spiritualisations 
enable  the  ghosts  to  do  perplexing  tricks.  Among  the 
magicians  on  the  stages  are  mediums  who  mix  with  medium- 
istic tricks  others,  because  it  does  not  pay  to  appear  as  honest 
mediums.  The  "great  magicians"  on  the  stages,  who  earn 
much  money  while  the  honest  mediums  struggle  with  pov- 
erty, are  unable  to  explain  some  of  their  principal  tricks, 
such  as  some  "cabinet  spectaculars,"  levitations,  etc.,  on 
any  other  basis  but  mediumship,  but  hide  themselves  be- 
hind evasive  phrases  and  the  claim  that  they  must  not  teU 
their  "business  secrets."  Of  course,  they  have  their  ghosts 
to  aid  them.     Ghosts  can  be  had  for  any  deviltry. 

It  was  a  "professional  conjurer"  who  showed  the  "Sey- 


32  WM.    DANMAB 

bert  Commission  on  Spiritualism"  of  the  University  of 
Pennsylvania  that  he  could  do  the  same  tricks  as  the  mediums 
but  as  he  did  not  explain  his  tricks  to  this  so-called  "scientific 
commission"  which  then  concluded  that  mediums  must  be 
frauds  because  a  conjurer  could  do  the  same.  Seyberts  money 
was  wasted. 

VII.    ANIMATION. 

The  third  class  of  mediumism  requires  again  that  we 
borrow  some  terms  from  the  spiritualistic  theory.  Of  the 
names  for  this  class,  such  as  inspiration,  psychic  manifesta- 
tion, etc,  I  select  animation  as  being  least  indicative  of 
super-naturalism.  Obsession  would  be  better,  but  it  is  too 
old;  nervous  inverberation  would  be  still  better,  but  it  is 
too  new. 

Every  attempt  to  separate  psychology  from  physiology 
leads  to  supematuralism.  "Animation"  is,  therefore,  used 
here  as  signifying  a  physical  process,  as  physical  as  any 
other  process  in  the  world.  ISTirvanaism  knows  of  no  psychi- 
cal process  which  is  not  physical,  or  more  especially  phy- 
siological. Supernatural,  unphysical  processes  are  impos- 
ible  because  the  concept  of  physis  or  nature  includes  the 
entire  world  process,  also  that  part  which  takes  place  in 
nerves  and  brains. 

When  after  some  practice  a  sensitive  medium  submits 
its  organism  to  the  influence  of  the  ghosts,  they  control  the 
motive  nerves  of  the  indifferent  medium  in  such  a  way  as 
to  animate  the  organs  to  actions  directed  by  them.  Medium- 
istic  talking,  writing,  playing,  singing,  drawing,  imitating, 
etc.,  are  done  in  this  way.  "Subconscious  phenomena"  of 
many  kinds  result  from  such  animations  effected  by  ghosts 
on  sensitive  persons,  but  very  seldom  without  submission  to 
this  influence. 

If  practiced  mediums  are  unconscious  in  deep  trance, 
statements  may  come  through,  which  are  above  the  medium's 
mental  spheres  and  lang-uages  may  be  spoken  or  written 
of  which  they  know  nothing;  but  as  a  general  rule  the  com- 
munications through  mediums  move  within  the  psychic 
realms  of  these  persons  and  are  generally  shaped  by  their 


JaODiSRN   NIRVANAISM  33 

language  and  mixed  with  their  own  views  and  beliefs.  The 
similarity  with  the  medium  is  as  marked  in  the  animatory, 
as  in  the  materializing  class  of  mediumism.  We  are  never  di- 
rectly face  to  face  with  the  ghosts  in  a  perceptible  manner 
but  least  in  the  class  of  animations.  It  is  also  the  class  in 
which  confusions,  deceptions,  fraud  and,  worst  of  all,  ad- 
vises, are  most  abundant  and  where  proofs  of  genuineness 
are  rarest.     Still  we  have  to  count  with  it. 

Symbols  for  names  or  concepts  which  are  strange  to 
the  mediums,  often  take  the  place  of  words.  When  a 
medium  "sees"  a  distant  scene  or  "hears"  a  distant  voice, 
it  does  not  mean  that  "its  spirit  is  there,"  or  that  it  can 
perceive  at  a  greater  distance  than  other  people,  but  that 
it  is  impressed  by  an  obsessing  or  influencing  ghost  whose 
brains  interpenetrate  the  mediums  and  transmit  the  sensa- 
tions. Often  objects  like  locks,  knives,  hands  etc.  help  the 
medium  and  ghost  to  find  the  way  to  these  transmitted  im- 
pressions. 

In  the  first  period  of  "modem  spiritism"  this  psychic 
mediumship  was  thought  the  most  important  because  the 
people  expected  from  it  "revelations  of  the  spirit  world." 
But  the  result  was  a  great  disappointment  notwithstanding  the 
immense  amount  of  questions  and  answers  that  have  been 
published.  The  only  true  revelation  we  got  from  them  is, 
that  the  ghosts  cannot  reveal  the  condition  of  themselves 
and  their  world  to  us  but  that  we  must  find  out  ourselves. 

As  a  whole,  psychic  mediumism  has  done  much  more 
harm  than  good,  because  the  living  people  do  not  understand 
that  they  are  communicating  with  the  dead  who  cannot  judge 
of  their  own  condition  and  much  less  of  the  conditions  and 
circumstances  of  the  living,  who  naively  believe  that  "those 
higher  beings"  must  be  able  to  advise  them.  The  random 
advice  they  received  has  led  many  people  into  misery. 

ISTowhere  is  the  physical  character  of  mental  processes 
so  apparent  as  in  this  class  of  intercourse  with  the  ghosts. 
Experiments  have  shown  that  our  thoughts  etc.  cause  mag- 
netic inductions  and  fluctuations  in  the  surrounding  air 
and  also  induce  magnetically  the  ghosts  in  this  magnetic  field 
or  atmosphere  in  such  a  manner  that  they  have  the  same 
thoughts  at  the  same  time  mth  the  living  originator,  but 


34  WM-    DANMAR 

do  not  feel  induced  but  rather  as  if  these  thoughts  were 
their  own.  Magnetic  induction  does  not  tell  its  origin.  The 
"band  of  spirits"  who  surround  a  living  man,  "think  to- 
gether the  same  thoughts,"  and  as  thej  see  the  man  writing 
or  hear  him  speaking  these  thoughts,  they  conclude  that 
they  have  "inspired  him"  with  them  and  claim  credit  as  his 
"inspirators  and  guides."  Really,  the  dead  take  all  the 
living  for  mere  mediums  of  theirs  and  often  claim  it. 

The  ghost  of  a  cowboy  needs  to  study  no  philosophy  to 
inspire  a  philosopher,  all  he  needs  do  is  to  stand  alongside 
of  the  writing  philosopher  and  then  the  inspiration  goes 
on.  When  the  two  meet  as  ghosts,  the  philosopher  is  per- 
plexed at  the  cowboys  claims  as  his  inspirator,  especially 
as  he  finds,  that  he  now  can  also  "inspire"  mortals,  though 
not  with  his  own  "system." 

Experience  shows  that  a  living  man  who  knows  those 
things,  can  attract,  hold,  move  and  repulse  ghosts  by  his 
mere  willing.  He  can  force  them  into  a  glazed  cabinet  and 
lock  them  up,  injure  and  destroy  them. 

A  sceptic  can  spoil  a  seance  in  which  he  is  present  by  his 
sceptical  attitude,  and  his  feelings  or  thoughts  to  the  effect 
that  the  thing  cannot  be  done,  which  magnetically  induces 
the  present  ghosts  with  a  similar  feeling  and  lames  them  in 
their  work.  The  retarding  influence  of  scepticism  in  seances 
is  a  fact  well  known  among  the  spiritists  and  is  very  annoy- 
ing when  efforts  are  made  to  convince  a  sceptic.  But  if  all 
the  sitters  are  convinced  and  hopeful,  it  exercises  an  enabling 
influence  on  the  so  easily  affected  ghosts. 

While  the  ghosts  feel  as  if  the  induced  thoughts  from 
the  living  are  their  own,  on  the  other  hand,  the  psychic 
mediums  feel  as  if  the  really  "inspired"  sentences,  which 
they  write  or  speak  under  the  influence  of  the  ghosts  are 
their  own;  they  mix  them  with  their  own,  even  when  trying 
to  be  careful.  Successful  mediums  of  this  class  are  often 
puzzled  whether  the  writings  their  hands  do,  are  their  o^^^l 
or  not,  because  the  ghosts  influence  on  the  motive  nerves  of 
the  arm  and  hand  runs  to  the  brains  as  well  as  to  the  muscles 
moving  the  pencil. 

The  mediums'  own  opinions  and  testimony  regarding 
the  genuineness  of  their  mediumistic  phenomena  are  of  but 


MODERN   NIRVANAISM  35 

little  value  to  the  careful  investigator.  If  a  medium  says, 
"I  did  it  all  myself,"  it  is  not  at  all  certain  she  or  he 
did  without  the  ghosts.  Clerical  ghosts  have  often  made 
mediums  denounce  themselves  as  frauds  when  in  the  same 
moment  they  were  speaking  mediumistically.  It  must  never 
be  forgotten  that  a  medium  is  a  medium  and  not  an  investi- 
gator. 

One  of  the  most  hurtful  forms  of  animation  is  called 
''obsession/'  generally  signifying  cases  where  neither  the 
medium  nor  its  friends  and  least  its  doctor  knows  the  cause. 
Such  a  person  is  simply  "crazy."  Often  the  obsessed  claims 
to  be  another  person  that  himself.  An  ignorant  ghost  who  is 
the  obsessor  believes  to  have  come  back  into  our  life  sphere, 
reembodied,  reincarnated.  If  the  obsessed  is  not  lucky 
enough  to  meet  a  person  who  knows  of  these  matters,  he 
or  she  is  lost,  because  the  "alienists"  know  but  one  remedy, 
namely  to  lock  the  medium  up  for  lifetime,  an  effect  some- 
times wanted  by  ghosts  with  hostile  intents.  To  save  the 
obsessed  and  other  unconscious  mediums  would  alone  be 
enough  object  of  nirvanaism  if  there  were  no  others. 

Luckily  the  evolution  of  the  human  race  has  been  in  the 
direction  of  hardening  the  living  against  all  influences  from 
the  ghosts.  But  there  are  moments  in  ^everybody's  life, 
when  he  or  she  is  exposed  and  susceptible' to  the  ghost's  in- 
fluence. These  are  mainly  the  moments  of  "falling 
asleep,"  or  at  the  trancelike  state  which  forms  the  transition 
from  being  awake  to  sleep.  In  this  trance  which  fortun- 
ately lasts  but  a  moment,  the  ghosts  can  influence  the  nerves 
of  the  living  and  give  them  "nervous  jerks"  which  call 
them  back  to  full  consciousness,  which  often  is  done  with 
hostile  intention.  These  awakening  jerks  are  common  ex- 
periences for  which  the  "doctors"  have  no  explanation. 

The  animations  have  to  all  appearances  been  the  cause 
of  the  belief  that  the  ghosts  are  abstracted  intelligences  or 
mentalities  without  bodies,  because  in  this  class  of  manifesta- 
tions they  appear  only  psychically.  But  the  mentalistic 
or  psychistic  theory  has  proven  to  be  barren.  Its  represen- 
tatives, among  them  several  "psychic  researchers"  and 
professors  of  psychology,  have  failed  to  create  a  science  of 
ghosts  beyond  the  mere  collection  of  tests  and  proofs  of  their 


86  "WM.    DANMAK 

existence.  "Not  one  fact,  relating  to  the  "spiritual  world" 
has  been  explained  by  them.  Most  of  them  do  not  get 
through  collecting  facts  for  what  is  called  "the  spiritistic 
hypothesis"  which  means  the  acceptance  of  the  facts  being 
caused  by,  "spirits." 

But  if  it  is  accepted  that  there  are  spirits,  then  the 
spiritualists  without  further  investigations  know  all  about 
them  because  they  learned  it  from  the  supernaturalists  in 
the  churches.  They  know  just  what  and  how  the  spirits  are 
and  what  they  can  do  and  blame  the  mediums  if  the  stub- 
born facts  do  not  agree  with  their  extravagant  notions.  And 
how  those  spiritualists  smiled  at  the  man  who  locked  up 
ghosts  with  glass  plates ! 

The  failure  of  a  scientific  treatment  of  this  matter  was 
caused  mainly  through  the  mistaken  belief  that  the  inves- 
tigation of  the  ghosts  is  a  matter  of  psychology,  especially 
that  metaphysical  psychology  of  supematuralism  which  has 
always  been  an  obstacle  to  science.  The  ghosts  being  phy- 
sical bodies,  it  is  a  matter  of  natural  philosophy  in  its  all 
including  sence,  to  investigate  their  substance,  condition  and 
mode  of  existence.  Chemistry,  physics,  biology,  physiology, 
including  scientific  psychology,  the  natural  sciences,  eman- 
cipated from  mistaken  hypotheses,  are  the  ways  to  reach 
the  ghosts  and  to  learn  all  about  them. 

The  animatory  phases  of  mediumism  show  but  little  of 
the  ghosts  being  and  are  often  easily  gotten  around  as  proofs 
of  the  existence  of  ghosts,  for  instance  by  the  hypotheses  of 
"telepathy,  psychometry,  exteriorisations,  sub-conscious 
cerebrations"  etc.,  none  of  which  is  true  when  meaning 
something  in  opposition  to  mediumism. 

But  such  are  the  prejudices  against  the  idea  of  the  ex- 
istence and  manifestations  of  ghosts,  that  men  who  pose 
as  scientists  will  rather  advance  or  accept  the  wildest  kind 
of  nonsense  for  an  explanation  of  the  established  and  un- 
deniable mediumistic  facts  than  admit  that  ghosts  have 
caused  them. 

"Telepathy,"  stretched  and  fabulous,  means  a  "sensitive 
psychic"  is  feeling  the  thoughts  or  even  "subliminal"  im- 
pressions of  other  persons  who  may  be  miles  away,  and  then 
expresses  them.     "Psychometry"  means  that  the  "psychic" 


MODERN   NTRVANAISM  37 

by  touching  things,  such  as  knives,  coins,  letters,  etc.  can  feel 
their  history  and  matters  that  have  been  connected  with 
them,  or  the  persons  that  owned  them.  "Exteriorisations" 
mean  that  the  soul  of  the  reporting  person  exteriorates  or 
leaves  the  body  for  a  while,  travels  to  places  at  any  distance, 
finds  out  something  Avhich  it  could  not  possibly  know  other- 
wise, comes  back  into  the  body  and  reports  the  result  of  its 
expedition.  "Subconsciousness"  means  something  six  lead- 
ing American  and  French  psychologists,  who  are  simply  baf- 
fled by  the  facts  have  been  trying  to  define  in  a  Symposium 
on  "Subconscious  Phenomena"  but  without  success.  Of 
course,  the  ghosts  were  not  taken  into  account. 

Such  are  the  adventurous  propositions  and  hazardous 
hypotheses  some  "scientists"  prefer  to  "spiritism"  which  ex- 
plains the  established  facts  in  a  very  much  simpler  manner 
as  the  animations  from  ghosts. 

7777.     TEE  WORLDSTUFF. 

As  long  as  the  people  believed  that  the  so-called  spirits 
were  supernatural  beings,  consisting  of  pure  minds,  intel- 
ligences, or  of  thoughts  and  ideas  or  consciousness  or  some 
other  abstraction  of  the  same  class,  the  "spiritualists"  or 
mentalists  could  afford  to  let  the  materialists  have  the  world- 
stuff,  who  stamped  it  as  "matter"  in  accordance  with  their 
hypothesis  of  its  essence. 

But  since  others  Vv^ho  have  not  come  from  the  ranks  of 
religious  spiritualists  have  entered  modern  empirical 
"spiritism"  and  have  concluded  that  the  ghosts  are  no  such 
abstractions  but  real,  substantial,  physical  bodies,  organized 
as  persons,  and  since  it  is  known  in  philosophy  that  nothing 
can  exist  unless  it  is  space-filling  or  stuffy,  we  need  the 
worldstuff  for  our  new  philosophy,  including  the  new  theory 
of  ghosts.  We  need  it  entirely  and  not  merely  a  part  of  it 
by  splitting  the  world  in  two,  a  "material"  and  a  "spiritual." 
There  is  but  one  kind  of  worldstuff,  filling  space  com- 
pletely and  substantiating  all  existing  things  in  this  and 
any  "other  world." 

The  first  sentence  of  modern  nirvanaism  is  now  this: 
The  ghosts  consist  of  stuff  which  is  not  essentially  different 


So  WM.    BANMAH 

from  any  other  stuff.  It  means  that  if  we  know  the  essence 
of  the  stuff  the  sand,  the  water,  the  air,  etc.,  consist  of,  we 
also  know  that  of  the  ghoststuff  and  there  is  nothing  left 
to  be  investigated  but  conditions,  organizations  and  circum- 
etances.  We  must,  therefore,  study  the  worldstuff  first  in 
order  to  arrive  at  a  naturalistic  theory  of  the  ghosts,  be- 
cause this  theory  cannot  be  something  exclusive  of  "mun- 
dane science"  but  must  be  a  part  of  natural  philosophy,  the 
keystone  of  it  all. 

Modem  nirvanaism  is  based  on  the  discovery  of  the  es- 
sence of  the  worldstuff.  It  is  required  to  first  explain  the 
Anglo-Saxon  term  "stuff"  which  must  take  the  place  of 
the  term  "matter." 

The  word  stuff  has  been  derived  from  the  Latin  word 
stupa  which  means  to  fill  a  hole  or  a  space,  to  cram  an  open- 
ing, to  stuff.  This  concept  of  space-filling  stuff  has  then 
been  expanded  to  an  infinite  worldstuff  which  leaves  no 
empty  space.  The  stuff  is  the  extended,  every  form  stuff- 
ing substratum  which  forms  the  basis  of  all  existence  and 
reality  and  without  which  nothing  can  be,  because  empty 
space  is  nothing.  \  ' 

Space  is  our  abstraction  of  the  extension  of  stuff,  which 
means  that  if  we  mentally  abstract  from  the  stuff  its  ex- 
tension then  we  gain  the  idea  of  space  which  exists  nowhere 
but  in  abstract  thinking  as  a  mental  concept  of  fundamental 
importance. 

The  basis  of  all  being  is  stuff,  and  since  the  ghosts  are 
beings,  they  are  stuff.  But  when  the  concept  of  space  was 
gained,  the  matter  was  reversed  and  stuff  explained  in  rela- 
tion to  space.  Stuff,  then,  is  the  space-filling  being  which 
every  philosopher  can  afford  to  admit.       ! 

Another  question  is  now  that  about  the  essence  of  the 
worldstuff.  Here  begin  the  ontological  theories  which  have 
postulated  the  stuff  as  matter  (coldstuff),  ether  (heatstuff), 
astral  substance  (lightstuff),  spiritus  (breath  of  the  sun- 
god,  ether,  etc.),  psyche  (the  Greek  for  spiritus),  phlogiston 
(firestuff),  fluids  (electrical,  magnetical,  etc.),  od  (a  Ger- 
man invention),  and  other  stuffs. 

We  can  reduce  these  hypothetical  stuffs  to  an  absolute 
passive  stuff  which  is  called  matter,  and  an  absolute  active 


MODERN   NIRVANAIISM  39 

stuff  which  in  physics  is  called  ether  and  in  spiritualism 
of  the  original  kind  is  called  spiritus. 

Only  a  monistic  materialist  is  justified  in  calling  all 
stuff  "matter,"  but  such  materialists  hardly  exist.  The 
materialists  could  never  get  along  with  their  "matter"  alone 
and,  therefore,  added  to  it  first  empty  space,  then  ether  and 
then  an  uncertain  energy  stuff,  which  made  them  dualists. 
IsTeither  are  to  be  found  monistic  spiritualists  or  etherial 
ists.  Long  ago  the  spiritualists  added  to  their  spiritus  mat- 
ter. Only  the  modern  energeticists  make  an  attempt  at 
monism,  but  do  not  succeed. 

We  must  become  acquainted  with  the  various  stuff  the- 
ories because  they  are  at  the  bottom  of  the  various  philo- 
sophies and  form  the  basis  of  the  various  oppositions  to 
"spiritism."  In  order  to  establish  modern  nirvanaism 
as  the  true  theory  of  ghosts,  it  is  required  to  oppose  all  the 
old  philosophies  and  revolutionize  philosophy  by  establish- 
ing a  new  fundamental  principle  for  the  erection  of  a  new 
philosophy  which  includes  nirvanaism  as  its  necessary  con- 
sequence. 

It  is  true,  supernaturalism  is  no  opponent  to  the  belief 
in  the  existence  of  a  certain  kind  of  spirits,  but  it  is  op- 
posed to  the  notion  of  natural  ghosts  and  to  mediumism 
which  demonstrates  their  existence.  But  supernaturalism  is 
no  philosophy,  but  a  belief,  and  we  do  it  an  honor  if  we 
call  its  notion  of  mental  spirits  a  theory,  the  mentalistic, 
commonly  called  the  spiritualistic  theory. 

The  supernatural  part  in  the  dualism  of  "matter  and 
mind"  or  "nature  and  spirit"  being  mind,  in  order  to  exist 
in  space  which  is  the  only  place  for  anything  to  exist,  it 
must  be  space  filling  or  stuffy.  I  remember  hearing  from 
spiritualistic  platforms  of  "thoughts  being  real  things," 
"intelligences,  minds,  etc.,  having  existence  of  their  own," 
and  "ideas  floating  in  space."  If  we  boil  them  down,  we 
get  space-filling  thoughtstuff,  ideastuff,  mindstuff,  etc. 

These  philosophical  monstrosities  were  caused  by  the 
confusion  of  the  abstract  with  the  being,  as  well  as  of  the 
time-filling  with  the  space-filling.  Time  is  our  abstraction 
of  the  progress  of  action,  as  space  is  our  abstraction  of  the 
extension  of  stuff.     ISTow  thoughts  are  actions,  are  therefore, 


40  "WM.    DANMAJl 

time-filling,  and  not  space-filling,  are  consequently  no  stuff, 
no  beings  in  space. 

Supernaturalistic  spiritualism  or  mentalism  is  consist- 
ent only  when  it  denies  the  ghosts  space-filling  existence  and 
postulates  them  as  "immaterial,  bodiless,  purely  mental  be- 
ings," unphysical,  supernatural,  outside  of  space,  above  the 
world,  and  some  other  impossibilities.  We  cannot  think  un- 
stuffy  beings,  nobody  could  and  nobody  ever  understood  the 
supernatural.  The  doctrine  consists  mainly  of  inconsistent, 
superlative  phraseology  which  is  not  to  be  understood  but 
to  be  believed. 

The  times  are  gone  when  philosophers  worth  mentioning 
believed  they  could  construct  the  functioning  out  of  func- 
tion or  the  actor  out  of  action,  as  Fichte  still  tried  it.  All 
philosophical  attempts  that  concern  themselves  with  the 
world  as  it  is,  try  to  construct  it  outof  some  kind  of  stuff, 
be  it  now  matter,  or  ether,  or  both,  or  some  other  stuff. 

The  ghosts  also  consist  of  general  worldstuff.  The  study 
of  this  stuff  is,  therefore,  introductory  to  the  new  theory 
of  ghosts. 

IX.     TEE  ESSENCE  OF  STUFF. 

If  the  ghosts  as  well  as  any  other  existing  things  con- 
sist of  stuff,  a  knowledge  of  the  being  of  ghosts  is  not  pos- 
sible without  first  knowing  the  stuff  that  substantiates  them, 
its  essence  as  well  as  its  condition. 

The  essence  of  the  worldstuff  is  that  which  this  stuff 
by  necessity  of  its  own  existence  is  everywhere,  at  all  times 
and  in  all  conditions  and  circumstances.  'No  matter  at 
what  spot  in  the  infinite  world  or  at  what  time  Ave  test  the 
stuff,  it  must  always  show  up  in  a  certain  way  which  demon- 
strates the  essence  of  it,  always  the  same,  constant  and  com- 
mensurate in  time  and  space. 

The  first  requirements  of  the  absolute  world  essence  are 
its  constancies  in  time  and  space,  or  its  independence  of 
time  and  space.  Eternity  and  omnipresence  are  older  terms 
for  it,  which  have  become  vague  in  their  misuse,  besides  in- 
dicating an  unwanted  relation.  For  the  absolute  there  is 
no  time  and  space,  but  we  need  these  concepts  for  explana- 
tions. \ 


MODERN   NTRVANAISM  41 

The  constancy  in  time  has  generally  been  accepted  and 
claimed  for  any  hypothetical  entity  that  was  ever  invented. 
But  the  constancy  in  space  was  not  always  considered  im- 
portant. All  the  various  entities  postulated  in  olden  times 
were  filling  space  but  partly ;  to  fill  it  completely,  two  enti- 
ties were  required,  such  as  matter  and  ether.  But  humanity 
has  felt  early  that  firstly  but  one  entity  should  exist  and 
that  secondly  it  should  be  omnipresent 

The  essence  of  the  world  is  called  "absolute"  because  it 
has  no  relations  nor  conditions,  it  is  absolutely  independent, 
unaflFectible  and  indistructible.  It  simply  is  the  being  of 
all  beings,  it  is  pure  being.  It  is  also  independent  of 
mathematical  laws  Avhich  we  may  invent,  but  since  we  have 
to  fix  it  in  some  form  for  our  own  understanding,  we  do 
it  by  a  law  which  we  gain  inductively  from  experiments 
with  stuff. 

For  the  proof  of  this  law  it  is  not  required  to  make  new 
experiments  because  experimental  science  has  long  since  fur- 
nished all  required  facts,  only  that  the  monistic  and  dual- 
istic  philosophers  were  not  prepared  to  see  the  meaning  of 
those  facts  and,  therefore,  made  no  use  of  them,  the  more, 
because  they  did  not  fit  into  their  systems. 

Since  all  mathematical  figures  and  demonstrations  are 
banished  into  the  Appendix  for  reasons  given  in  the  Intro- 
duction, I  shall  endeavor  to  give  here  a  simple  statement 
of  the  world  law  in  a  way  which  I  hope  will  be  understood 
also  by  readers  who  imagine  that  they  are  "no  mathemati- 
cians." 

The  worldstuff  has  two  opposite  forces,  a  passive  and 
an  active  force,  neither  of  which  is  ever  missing.  The  pas- 
sive force  prevents  nihilation  of  a  certain  existing  body,  it 
appears  as  passive  resistance  against  pressure,  cold  against 
freezing  the  body  out  of  space,  hardness  against  knocking 
it  out.  This  force  has  been  called  "materiality"  but  this 
word  has  an  absolute  sense.  I  have  modified  it  to  materity 
with  a  relative  sense  as  we  shall  see  later. 

The  active  force  of  stuff  is  the  force  which  expands  a 
body  and  makes  stuff  fill  space,  which,  therefore,  is  always 
in  direct  proportion  to  the  varying  volume  of  a  body.  It 
appears  as  softness,  because  it  affords  no  resistance  to  pres- 


42  WM.    DANMAK 

sure,  but  mainly  does  it  appear  as  heat  in  its  different  forms, 
namely  as  heat  in  temperature  which  we  call  temperal  lieat, 
as"specific  heat"  in  the  chemical  conditions,  better  called 
chemical  heat,  as  latent  heat  in  the  latent  states,  the  solid, 
liquid,'  an  airiform,  and  as  electrial  heat,  wrongly  called 
"negative  electricity."  Symbolically  it  has  been  called 
spirituality.  I  shall  develop  the  general  name  of  paterity 
for  it. 

We  have  them  now  both,  "the  materiality  and  the  spirit- 
uality" of  the  world,  but  we  reject  them  as  properties  or 
substances  or  absolutes  of  any  kind  and  show  the  forces 
that  have  been  signified  by  these  old  terms  as  the  correlative 
factors  of  the  essence  of  stuff  in  which  sense  they  are  called 
materity  and  paterity.  The  question  is  now  as  to  the  posi- 
tion they  hold  to  each  other  and  to  the  absolute.     (A-2.) 

The  world  law,  demonstrated  in  the  Appendix,  means 
that  the  two  world  forces,  materity  and  paterity,  when  mul- 
tiplied with  each  other,  always  and  every  where  produce  a 
certain  constant  product.  This  constant  force-product  has 
been  termed  galom,  a  new  word  for  a  new  concept.  It  i3 
a  very  simple  matter  when  once  understood,  though  so 
much  has  been  said  about  the  "unknowableness"  of  the 
worlds  essence  by  philosophers  who  did  not  know  it. 

In  chemistry,  the  constant  force  product,  our  galom  wa3 
called  "atomic  heat,"  because  the  materialists  who  had  con- 
trol of  scientific  affairs  at  the  time  when  it  was  discovered, 
explained  it  vaguely  as  the  product  of  "atomic  weight  and 
specific  heat,"  but  could  never  make  it  agree  with  their 
philosophy.  Dulong  and  Petit  discovered  it  first  with  solid 
elements,  therefore,  it  is  called  "the  law  of  Dulong  and 
Petit."  Afterwards  it  was  established  for  all  chemical  sub- 
stances, but  monism  and  dualism  prevented  its  recognition 
as  the  world  essence, 

I  express  it  in  this  way:  In  all  the  chemical  conditions 
of  the  worldstuff,  chemical  cold  and  chemical  heat  form  a 
constant  product  called  galom. 

Every  chemical  substance,  therefore,  represents  a  cer- 
tain latent  or  bound  proportion  between  the  opposite  forces, 
materity  and  paterity,  in  this  case  called  chemical  cold  and 
heat.     And  that  the  product  of  these  two  counter  forces  is 


MODERN   NTRVANAISM  43 

constant,  means  that  the  forces  are  to  each  other  inversely 
proportional.  Inverse  proportionality  has  now  become  a 
very  important  law.  It  means  that  when  one  factor  of  a 
product,  say  materity,  is  multiplied  by  two,  the  other  factor, 
paterity,  is  at  the  same  time  divided  by  two.  If  we  take 
for  the  constant  product  64  then  the  two  factors  could  be 
8x8,  4x16,  2x32,  1x64,  or  any  others  between  the  infinite 
small  and  large  which  by  their  multiplication  produce  the 
constant  64.  • 

Ohm's  law  in  the  science  of  electrics  means  that  the 
electrical  factors  are  also  inversely  proportional,  referring 
especially  to  active  (negative)  electricity  (electrical  heat) 
and  electrical  resistance  (positive  electricity,  electrical  cold). 
Clark's  scale  of  electrical  resistance  is  graded  "geometrical- 
ly" instead  of  arithmetically,  in  other  words  the  graduation 
is  in  accordance  with  the  above  law.  If  the  active  and 
passive  forces  in  electricity,  which  have  wrongly  been  termed 
"negative  and  positive,"  are  inversely  proportional,  then 
their  product  is  constant.      (A-4.) 

Moriotte's  or  Boyle's  law  in  physics,  modified  and  elabo- 
rated in  the  Appendix,  means  that  stuff  under  pressure  or 
mechanical  action  behaves  in  such  a  manner  that  its  pas- 
sive resistance  is  always  directly  proportional  to  the  pres- 
sure and  inversely  proportional  to  the  volume  or  extension 
which  is  directly  proportional  to  its  heat.  Consequently 
under  mechanical  action  the  cold  and  heat  of  a  body  remain 
inversely  proportional  and  their  product  constant. 

To  these  three  old  empirical  laws,  which  have  been  tested 
and  accepted  by  science,  I  have  now  added  the  laws  that  in 
all  possible  temperatures  and  in  all  latent  or  "aggregate" 
states  of  stuff,  the  product  of  the  counterforces,  cold  and 
heat  or  materity  and  paterity,  is  also  constant.     (A-3.) 

I  have  reduced  all  these  specific  laws  to  one  general  law 
by  showing  that  it  is  always  the  same  constant,  our  galom, 
which  appears  inductively  in  all  these  various  conditions 
and  actions.  In  this  way  I  have  established  the  world  law, 
that  in  all  conditions  of  the  worldstuff,  uniformly  through 
space  and  time,  the  multiplication-product  of  the  counter- 
forces  is  constant. 


44  "WM.   DANMAR 

Since  this  constant  force-product,  which  through  its  con- 
stancy in  time  and  space  becomes  the  essence  of  the  world- 
stuff  is  called  galom  the  conception  of  the  world  based  on  this 
knowledge  of  galom  is  called  galomalism.  It  would  have  been 
accepted  long  ago  if  there  was  not  combined  with  it  nirvana- 
ism.  But  it  was  the  ghosts  that  ca  used  the  elaboration  of 
this  new  philosophy,  now  galom  and  the  ghosts  have  to 
be  taken  together,  because  nirvanaism  is  the  keystone  of 
galomalism. 

The  establishment  of  galom  as  the  essence  of  the  world- 
stuff  is  elaborated  in  the  Appendix  (A-2).  I  pay  one  thou- 
sand dollars  for  the  disproof  of  galom,  as  explained  in  the 
Invitation.  The  innermost  essence  of  the  world  is  known; 
it  is  galom,  the  force-product,  constant  in  space  and  time. 

X.    MATEBITY  AND  PATERITY. 

It  is  a  historical  fact  that  humanity  has  instinctively 
identified  the  passive  force  of  stuff  with  feminality  and  its 
active  force  with  masculinity,  but  I  shall  mention  some  em- 
pirical proofs  for  it  that  humanity  was  right  in  this  iden- 
tification and  that,  therefore,  it  is  justifiable  to  unite  all 
forms  of  the  passive  forces  under  the  name  of  materity  and 
all  active  forces  under  'paterity,  simply  for  the  sake  of  gen- 
eralisation and  simplification. 

Some  species  of  organic  beings  may  appear  as  if  the  idea, 
that  of  the  two  sexes  the  female  represents  the  hard  and 
cold  and  the  male  the  soft  and  warm  department  of  the  in- 
equilibrating  world,  is  contradicted  by  the  outer  appearance 
of  the  sexes,  especially  the  human,  where  the  poets  in  con- 
tradiction to  the  philosophers  have  pictured  the  females  as 
''etherial  beings."  But  there  are  fishes,  insects  and  reptiles 
whose  females  are  larger  and  stronger  than  the  males,  which 
shows  that  superior  bodily  strength  is  not  a  necessary  attri- 
bute of  masculinity. 

We  start  our  investigation  with  the  yolk  of  a  fertile  egg. 
However,  we  move  it,  the  male  part  is  alwaj^s  on  top  because 
it  is  lighter  than  the  female  part,  which  means  that  it  has 
the  higher  specific  heat.  Experiments  with  low  bisexual 
organisms  had  the  result,  that  in  a  temperature  of  15  degrees 
E.  their  offsprings  all  became  females  and  at  25  degrees  R. 


MOOBIRN  NIRiVANAllSM  45 

they  all  became  males,  while  in  the  temperate  temperature 
of  about  20  degrees,  there  came  equal  numbers  of  males  and 
females. 

Birth  statistics  show,  that  in  the  cold  season  the  girls 
and  in  the  warm  season  the  boys  have  the  majority.  Polar 
explorers  found  the  female  members  of  bisexual  plants  grow- 
ing many  miles  further  north  than  the  male  members. 
Every  day  we  can  notice  that  women  dress  more  coolly  than 
men,  whom  nature  had  to  give  beards  where  garments  were 
not  convenient. 

The  life  of  the  male  sex  takes  place  at  a  higher  degree 
of  heat  and  activity  than  that  of  the  female,  for  which  reason 
the  source  of  the  forces,  the  food  of  the  males,  is  of  a  higher 
specific  heat  than  that  of  the  females.  Men  consume  much 
more  liquids  than  women,  who  eat  more  of  the  harder  foods, 
especially  the  hardest,  namely  sugar.  Male  butterflies  will 
partake  of  alcoholic  drinlvS  until  intoxicated,  while  the  female 
butterflies  will  not  touch  it  but  look  for  something  sweet.  It 
is  easy  for  the  feminine  sex  to  be  "temperance-women." 

Professor  Schenk's  discovery  consisted  mainly  in  this, 
that  women  who  had  an  attack  of  diabitis  or  sugar  disease 
would  invariably  get  female  children.  He,  therefore,  re- 
duced the  sugar  in  a  woman  who  wanted  a  male  child.  His 
practical    success  was  not  great  but  his  principle  was  right. 

In  human  life  it  shows  often  enough,  which  of  the  sexes 
is  the  harder.  The  woman's  passive  resistance  against  op- 
pression and  her  ability  to  bear  the  hardships  of  life,  or  her 
patience  with  man  and  child  are  much  stronger  than  the 
same  forces  of  the  man.  On  the  other  hand  the  man's  super- 
ior active  force  need  hardly  be  mentioned. 

Prom  the  above  facts,  to  which  many  similar  ones  could 
be  added,  it  is  concluded  that  feminality  as  a  force  is  iden- 
tical with  the  general  passive  force  in  nature,  and  masculin- 
ity with  the  active  force ;  this  now  justifies  for  the  first  the 
summary  name  of  tnaterity  (not  materiality)  and  for  the 
latter  the  summary  name  of  paterity. 

That  these  forces  are  "correlative  and  antipolar"  means 
that  they  cannot  exist  singly,  but  only  in  their  juxtaposi- 
tion, that  they  exist  only  in  relation  to  each  other  and  have 
meaning  only  in  their  opposition,  that,  therefore,  there  is 


46  "WM.    DANMAR 

no  materity  without  paterity  and  no  paterity  tuithoui 
materity. 

The  first  organisms  were  hermaplirodites  (from  Hermes 
and  Aphrodite).  Gradually  the  sexes  separated  in  such  a 
manner  that  the  one  half  came  to  be  on  one  side  and  the 
ether  on  the  other  side  of  a  certain  point  of  equilibritj  and 
indifference  between  them.  This  point  of  sexual  equilibrium 
is  represented  by  true  hermaphrodites.  It  is  the  zero  of  sex- 
ual preponderance  from  which  sexuality  is  graded  to  both 
sides.  Some  men  are  more  masculine  than  others  and  some 
women  more  feminine  than  others,  but  absolute  men  or  wo- 
men cannot  be;  it  is  merely  a  matter  of  inequilibrity  of 
hermaphroditism  or  of  the  preponderance  of  the  one  or  the 
other  force  or  tendency  in  them.  The  degenerated  nipples 
on  the  men's  breasts  show  a  certain  degree  of  feminality  in 
them,  and  more  such  signs  could  be  pointed  out  on  both 
sides.  They  all,  males  and  females,  are  inequilibrated 
hermaphrodites. 

Hermaphroditism  is  essential  in  the  organic  world  as 
well  as  in  the  inorganic,  because  the  world's  entity  itself, 
the  galomal  worldstuff,  is  a  hermaphrodite,  a  motherfather. 
Hermaphroditism  is  the  principle  of  the  world. 

Since  the  factors  of  hermaphroditism,  the  counterforces, 
materity  and  paterity,  are  in  general  equally  strong  and  im- 
portant in  nature,  they  counterbalance  in  organic  life  in 
such  a  manner  that  in  normal  conditions  the  sexes  are  re- 
presented by  about  equal  numbers. 

The  question  of  generation  and  creation  has  been  the 
question  of  philosophy  as  long  as  it  concerned  itself  with  the 
real  world  and  did  not  get  lost  in  the  void  abstractions  of 
supernaturalism.  There  came  a  time  when  humanity  began 
to  ask:  Where  did  we  and  all  the  things  around  us  come 
from?     The  first  answer  was:     From  mother! 

Of  all  available  concepts  in  regard  to  making  or  creat- 
ing, "mother"  was  the  first,  then  came  "father,"  then 
"mother  and  father"  and  now  mother- father.  Generalisa- 
tions of  these  creators  have  caused  the  philosophies  of  mater- 
ialism, paterialism  (spiritualism),  dualism  and  now  galom- 
alism. 

The  older  of  these  philosophies  personified  their  creating 


MODERN   NTRVANAISSf  47 

entities  as  a  world  mother,  such  as  Isis,  or  as  a  world  father 
such  as  Jehova,  or  as  a  pair  of  world  parents,  often  with 
children,  and  through  these  personifications  they  became 
religions,  materialistic,  spiritualistic  and  dualistic  religions. 
Galomalism  is  no  new  religion,  because  it  makes  no  per- 
son out  of  its  world-mother-father.  Galom,  being  absolute, 
has  no  properties,  can,  therefore,  be  no  person  or  even  a 
thing;  it  simply  is.  Galomal  stuff  is  inorganic  except  where 
it  has  entered  organic  life.  ; 

XL     MATERIALISM. 

The  most  respectable  opponents  of  "spiritism"  are  the 
"materialists"  because  they  are  the  most  intelligent,  con- 
sistent and  honest. 

When  mentioning  materialism,  I  do  not  mean  that 
popular  vague  "materialism"  which  is  mainly  a  denial  of 
supernaturalism  and  religion  and  otherwise  is  satisfied  to 
merely  assert  that  all  things  are  stuffy  and  mind  an  attribute 
of  brains. 

I  mean  philosophical  materialism  which  was  of  all  the 
old  philosophies  the  grandest  attempt  to  explain  the  world 
from  its  very  essence  to  the  last  phenomenon.  Like  every 
other  philosophy,  materialism  starts  with  a  certain  concep- 
tion or  hypothesis  of  the  essence  of  the  worldstuff,  erects  on 
it  a  system  of  ontology  and  metaphysics  and  ends  with  "the 
mechanical  theory  of  nature." 

Monistic  materialism  should  simply  say:  The  world- 
stuff  is  matter.  But  for  reasons  we  shall  soon  see,  material- 
ism inconsistently  yet  unavoidably  has  extended  its  funda- 
mental hypothesis  to  this:  The  world  consists  of  matter, 
empty  space  and  motion. 

Formerly  it  was  believed  that  the  atomic  hypothesis  was 
invented  by  Leukippos  and  Demokritos,  but  it  is  now  known 
sufficiently,  that  Demokritos  heard  of  it  on  his  travels  m 
Asia,  probably  in  India,  and  brought  it  home  to  Greece, 
where  it  was  further  developed  by  him  and  others. 

Materialism  dates  from  way  back  in  prehistoric  times. 
It  has  to  all  appearance  been  the  first  philosophy  of  human- 


48  WM.    DANM1A.R 

ity,  because  it  is  the  philosophy  of    the    mother-right,    of 
matriarchism,  the  first  form  of  the  family. 

It  is  not  required  to  state  here  the  reasons  why  moder^' 
research,  such  as  made  by  Bachofen,  Morgan,  Engels  and 
others,  has  led  to  the  conclusion  that  in  prehistoric  times, 
nearly  up  to  the  beginning  of  written  history,  there  was 
with  the  white  races,  as  is  still  with  some  negroes,  a  system 
of  sexualistic  and  economic  affairs,  in  which  the  mothers  were 
the  heads  of  the  tribes,  clans,  gentes,  etc.,  and  when  all 
descendancy  and  inheritance  was  counted  only  in  the  mater- 
nal line. 

In  the  tribal  communism  of  matriarchal  times,  the  men 
were  mere  f raters  or  supporters  and  protectors  of  the  clans, 
also  brothers  and  lovers  of  the  females,  as  in  the  old-Egypt- 
ian love  songs,  but  they  received  no  recognition  as  fathers. 

The  cause  of  this  relation  between  the  sexes  called  "the 
motherright"  was  the  ignorance  of  the  real  requirements  for 
the  creation  of  new  beings.  It  was-  not  yet  discovered  and 
known  that  generation  is  the  cause  of  creation.  The  idea 
and  concept  of  father  did  not  yet  exist,  the  word  was  later 
derived  from  frater.  The  Australian  negroes  do  not  know 
as  yet  that  sexual  intercourse  is  the  cause  of  pregnancy,  and 
the  missionaries  try  in  vain  to  make  them  believe  in  the 
idea  of  a  universal  father,  these  negroes  not  having  that  of 
an  individual  father. 

In  the  year  1894,  I  mentioned  my  discovery  first,  and 
since  then,  in  several  articles,  that  the  discovery  of  paternity 
is  of  but  recent  date.  It  was  made  some  7000  years  ago 
through  breeding  birds,  such  as  chickens,  for  which  reason 
the  female  generative  substance  is  still  called  the  egg  and 
the  male  the  germ,  while  in  reality,  their  combination  is 
the  germ.  In  1910  the  German  "Zeitschrift  fuer  Ethnolo- 
gic" published  an  article  by  F.  von  Eeitzenstein  in  which 
he  also  comes  to  the  conclusion  that  prehistoric  humanity 
did  not  know  the  connection  between  generation  and  preg- 
nancy. 

In  matriarchal  times  of  the  Arians  and  Semites  the 
notion  of  "father"  could  not  be  taken  into  account  in  a  theory 
of  individual  or  universal  creation.  Mother  alone,  who 
becama  pr^nant  and  gave  birth  to  childneo.  purdy  from 


MODERN    NIRVANAISM  49 

her  self-sufficient  being,  was  the  sole  creator,  as  is  also 
shown  in  the  word:  The  Latin  word  mater  and  all  the 
Germanic  words  for  this  notion,  such  as  moder,  mother,  etc., 
have  been  derived  from  the  Aryan  word  motar.  Mo  means 
to  make,  to  create  and  tar  is  the  old  ending  for  personifica- 
tion.    Motar  means  maker. 

The  maker  of  new  beings  was  mother,  and,  therefore, 
was  she  the  head  of  her  family.  Since  men  get  their  ideas 
from  their  experiences,  and  since  in  experience  only  mothers 
part  in  creation  was  known,  the  notion  of  mother  was  ex- 
panded and  generalized  to  a  universal  mother,  a  world- 
mother,  who  made  all  things  out  of  herself  without  there 
being  a  universal  father. 

As  the  human  mother  created  children  without  anybody- 
thinking  about  a  father,  so  this  great  world-mother  always 
was  pregnant  and  always  brought  forth  new  things,  alone, 
without  "conception,"  immaculate  or  other.  The  word 
nature  (Latin  natura)  which  we  use  to  signify  the  world 
process,  originally  meant  hirth.  It  became  the  symbol  for 
the  manner  in  which  the  world-mother  created  all  things. 
Giordano  Bruno  still  wrote:  "Matter  is  the  ever  pregnant 
mother  who  gives  birth  to  all  things." 

Of  course,  this  world-mother,  whose  body  was  the  earth, 
was  once  personified  and  represented  by  works  of  art.  Since 
personification  of  generalities  is  the  principal  feature  of 
religion,  which  is  mainly  a  theory  of  creation,  the  material- 
ists cannot  object  to  the  curious  conclusion  that  old  mater- 
ialism with  a  personified  female  creator  and  ruler  of  the 
world  was  the  first  religion  of  humanity.  But  since  the 
Greeks  found  the  materialistic  creator,  already  atomized, 
the  old  Indian  wise  men  must  have  dropped  her  personifi- 
cation before  that  time,  yet  there  were  such  remnants  of 
it  as  Isis,  Maria,  Hera,  Juno  and  others. 

While  now  the  great  world-mother  of  early  humanity 
through  the  critique  of  some  sharp  philosophers  lost  all  her 
organs  and  became  atomized,  unorganized,  motherly  sub- 
stance, which  in  Latin  was  called  materia  (motherstuff) 
and,  therefrom  derived,  in  English  first  mater e  and  now 
maUer,  she  did  not  lose  her  essential  passive  chaxactfer.     On 


60  WM.    DANMAR 

the  contrary,  her  passivity  was  increased  to  an  absolute  ex- 
treme, it  became  the  absolute  essence  of  the  world. 

Matter,  per  hypothesis,  is  absolutely  passive  and  inert. 
The  passive  force,  hardness,  coldness,  resistance,  inertia,  is 
its  essence.  Matter  is  stuffified  passive  force;  it  is  pas- 
sive force  stuff,  hardstuff,  coldstuff.  The  materialistic  hypo- 
thesis which  forms  the  basis  of  the  entire  system  of  material- 
ism, includes  the  idea  that  a  force  is  a  being  existing  in 
space,  filling  space,  and  that,  therefore,  it  is  stuffy. 

In  the  previous  article  we  saw  that  feminality  as  a  force 
is  analogous  to  the  passive  force  in  general;  but  feminality 
was  perceived  by  the  materialists  as  the  creating  element, 
the  source  of  all  existence,  which  was  without  relation  or 
partner,  irrelative,  absolute.  Matter  is  absolute  which 
means  that  it  is  hard  and  cold,  not  in  comparison  with  some- 
thing soft,  nor  with  a  tendency  to  the  infinitely  hard  and 
cold,  but  it  is  it  to  perfection,  without  a  possibility  to  in- 
crease or  decrease  its  perfect  passivity.  This  point  is  very 
important.  Spencer  Avho  did  not  understand  it,  proclaimed: 
"The  essence  of  matter  is  unknowable."  If  the  worldstuff 
were  matter,  its  essence  would  be  very  plain,  it  would  be 
absolute  passive  force.  ' 

The  active  forces  in  the  world,  such  as  heat  in  its  many 
forms,  are,  according  to  materialism  but  "properties  of  mat- 
ter," which  are  not  essential  and,  therefore,  destructible; 
they  are  accidental  and  could  be  missing,  for  instance  at 
the  absolute  zero  of  heat,  of  which  I  have  something  to 
Bay  in  the  Appendix. 

XII.    MATERIALISTIC  INCONSISTENCIES. 

The  constancy  of  matter  in  time,  its  eternal  existence, 
was  taken  as  a  selfunderstood  matter;  consequently,  matter 
per  hypothesis  is  unoriginated  and  indistructible.  It  means 
that  there  has  always  been  and  will  always  be  a  certain 
amount  of  matter  in  the  world  which  can  neither  be  in- 
creased nor  diminished.  Materialism  has  never  been  incon- 
sistent in  this  respect. 

But  the  constancy  of  matter  in  space,  its  "omni- 
presence," which  is  also  a  requirement  for  the  absolute  so 


MODERN   NIRVAJNAISM  51 

aa  to  be  independent  of  space,  has  caused  the  materialists 
a  great  deal  of  trouble  and  led  them  already  in  prehistoric 
times  into  several  inconsistencies.  Suppose  space  were  filled 
completely,  and,  therefore,  uniformly  with  matter  or  pas- 
sive resistance,  then  motion,  nature,  life  would  be  impos- 
sible. For  this  reason,  the  materialists  filled  space  but  part- 
ly and  unevenly  with  matter  and  left  the  greater  part  empty. 
In  that  way  they  originated  the  philosophical  monstrosity  of 
"empty  space"  as  a  being  part  of  the  world. 

Space  is  abstract,  it  is  our  mental  abstraction  of  the 
extension  of  mass.  A  certain  mass  of  stuff  is  extended  by 
its  heat  in  all  directions  which  is  a  requirement  of  being. 
If  we  abstract  the  extension  from  the  stuff  and  treat  it.  as 
a  separate  concept,  then  we  have  space.  Taken  by  itself, 
space  is  a  mere  nothing.  It  is  but  a  mental  notion.  The 
being  of  space  has  been  argued  with  the  sentence:  "The 
nothing  is  something."  It  only  shows  of  what  sophistical 
use  language  is  capable. 

The  materialists  were  forced  to  the  inconsistency  of 
making  empty  space  an  entity  and  adding  it  to  their  matter 
to  make  up  the  being  world.  Monism,  the  much  proclaimed 
principle  of  materialism,  was  thereby  set  aside ;  the  world 
became  dual,  consisting  of  matter  and  empty  space. 

But  these  two  were  not  yet  sufficient  to  construct  a  liv- 
ing world,  motion  was  missing,  because  without  it,  the  world 
was  quiet  and  dead.  Where  should  motion  come  from  with- 
out supposing  that  it  was  caused  by  some  outside  being, 
some  "first  pusher"  ?  In  the  essence  of  matter  there  was 
nothing  that  could  cause  or  start  motion;  neither  had  it 
any  requirement  nor  purpose  for  it. 

Materialism  was  compelled  to  commit  another  inconsis- 
tency by  making  motion,  this  abstraction  compounded  of 
time  and  space,  a  third  entity,  which  was  neither  originated 
nor  ceasing.  The  quintessence  of  this  trinistic  materialism 
is  now:  The  world  consists  of  matter,  empty  space  and 
motion. 

That  the  materialists  afterwards,  when  the  logical  im- 
possibility of  empty  space  was  demonstrated,  filled  the  space 
between  their  atoms  with  ether,  does  not  belong  here,  because 
that  ether  they  stole  from  the  genuine  spiritualists  whose 


^  WM.    DANMAB 

heatstuff  or  spiritus  it  was  under  another  name.  Also  the 
compositon  of  "matter  and  energy"  is  dualism  and  not  true 
materialism. 

It  is  extremely  difficult  to  construct  a  system  of  monistic 
materialism  (or  of  any  monism)  because  it  is  so  unnatural 
to  suppose  the  existence  of  a  single  force,  such  as  a  pure 
passive  force,  for  the  essence  of  being.  One  force  alone 
cannot  form  an  action,  because  in  an  action  there  are  two 
opposing  forces  taking  the  position  of  counter-forces.  For 
reality  and  actuality  both  the  active  and  passive  forces  are 
required.  In  the  ninth  article  and  appendix  thereto  it  is 
proven  that  it  is  not  a  force  nor  two  forces,  but  the  product 
of  the  two  counter-forces  which  is  the  essence  of  the  space- 
filling being.  But  materialism  does  not  know  this  product 
and  pays  no  attention  to  the  empirical  laws  of  nature  which 
indicate  it  and  which  contradict  materialism.  It  takes  but 
one  factor  of  the  stuffessence,  the  passive,  into  account  and 
makes  that  the  essence  itself. 

Materialism  is  a  onesided  philosophy.  It  is  wrong 
from  its  first  supposition  to  its  last  conclusion,  which  does 
not  mean  that  the  "materialists"  are  always  wrong,  they  are 
right  as  far  as  they  are  scientific;  but  materialism  is  no 
science. 

Another  inconsistency  of  materialism  is  this  "Matter 
attracts  matter."  It  does  not  agree  with  the  absolute  pas- 
sivity of  matter.  Experience  shows  that  assertive  attraction 
exists  only  in  antipolarity.  But  in  regard  to  the  hypothesis 
of  "universal  attraction"  I  have  more  to  say  in  a  following 
article. 

Materialism  had  to  cut  up  its  matter  into  very  small 
particles  to  find  room  for  motion  and  explanation  for  a  num- 
ber of  properties  of  things.  These  particles  were  made  ex- 
tremely small,  so  small  that  they  could  not  be  divided  any 
more ;  they  became  indivisible,  atomous,  and  were,  therefore, 
called  atoms.  Atomism  became  an  indispensible  part  of 
materialism  and  the  basis  for  "the  mechanical  theory  of 
nature."  ' 

We  have  here  again  an  absolutum  in  an  extreme,  it  is 
absolute  smallness.  Logic  demands  infinity  in  smallness  as 
well  as  in  largeness,  which  are  relative  conceptions  and  can 


MODERN   NIRVANAISM  53 

never  be  absolute.  Absolutum  is  no  more  an  extreme  tban 
infinitum.  The  absolute  smallness  of  the  atoms  being  im- 
possible, it  is  certain  that  this  invention  of  materialism  is 
an  untruth,  that  there  are  no  atoms. 

The  atom  is  a  materialistic  phantom.,  the  empty  space 
is  a  materialistic  superstition,  the  causeless  motion  is  a 
materialistic  magic  and  the  fabulous  ether  is  a  materalistic 
theft. 

The  materialists  have  tried  to  save  their  speculation  by 
changing  that  phantom  called  atom  into  an  "exfcensionless 
force  centre."  But,  first,  this  leads  to  dynamism,  and,  sec- 
ond, an  extensionless  being  is  no  being  because  the  filling  of 
space,  stuffiness  is  the  first  requirement  of  existence.  Every 
existence  has  three  dimensions,  which  are  infinitely  divisible. 

The  eminent  materialist,  Buechner,  was  right  in  a  way 
when  he  said:  "Though  we  cannot  in  thought  place  ourselves 
at  the  last  point  where  matter  is  no  longer  divisible,  there 
still  must  be  such  a  point,  because  to  suppose  infinite  divisibil- 
ity is  absurd,  it  leads  us  to  the  nothing'  and  casts  doubt  on  the 
existence  of  matter  at  all." 

This  courageous  consistency  is  praiseworthy,  but  his  case 
was  a  hopeless  one.  It  is  not  true  that  the  infinitely  small 
is  nothing;  it  is  a  positive  though  indefinite  something,  and 
is  small  only  in  comparison,  in  itself  it  is  neither  small  nor 
large.  But  Buechner  was  right  in  this :  Without  atoms  there 
is  no  matter.  Since  space  completely  filled  with  matter  can- 
not be,  materialism  cannot  do  without  atomism,  it  stands  and 
falls  with  the  absolutely  small,  hard,  indivisible,  unchange- 
able atoms,  and  no  sophistry  is  able  to  help  it  over  this  non- 
entity. 

On  account  of  this  untrue  hypothesis  of  "material  atoms" 
we  are  expected  not  to  trust  our  senses  when  we  see  ghosts  1 
But  the  phantoms  nobody  can  see,  not  even  in  his  dreams, 
are  the  materialist's  phantastic  postulates,  such  as  the  mater- 
ial atoms  moving  causelessly  in  empty  space,  and  cut  up 
lately  into  ions,  electrons  and  other  pieces  of  the  indivisibles. 

In  order  to  understand  the  true  position  of  materialism 
in  philosophy,  let  us  keep  in  mind  that  of  the  two  factors  of 
galom  the  constant  force-  product  which  is  now  proven  to  be 
the  essence  of  stuff,  it  takes  but  the  passive  factor,  and  makes 


54  WM.    IMjNM'AR 

this  alone  the  essence  of  stuff,  therefore,  calling  it  matter. 
We  shall  now  see  how  the  other  factor  was  taken  for  that 
essence. 

XIII.  SPIEITUALISM. 

A  great  confusion  is  prevailing  as  to  the  meanings  of 
terms  like  spiritualism,  psychism,  idealism,  mentalism,  etc. 
Spiritualism,  not  "spiritism,"  was  a  naturalistic  attempt  to 
explain  the  world.  It  forms  the  exact  counterpart  to  material- 
ism. Both  originated  through  onesided  views  of  the  experi- 
ences in  sexualism. 

We  have  seen  that  matriarchism  or  the  family-system  of 
the  motherright  caused  materialism  as  its  philosophy  of  the 
world.  For  the  same  reason  did  the  following  patriarchism 
cause  paterialism,  which  received  the  symbolical  name  of 
epiritualisTO. 

The  Latin  word  pater  and  all  the  Germanic  words  of  the 
same  meaning,  such  as  vater,  father,  etc.,  have  been  derived 
from  the  Aryan  word  frater,  which  in  the  time  of  matriarch- 
ism was  the  name  for  a  male  member  of  a  clan.  These 
f raters  (brothers,  protectors,  supporters)  had  love  affairs 
with  their  "sisters,"  including  all  the  female  members  of  an- 
other clan  of  a  tribe,  but  their  cooperation  in  the  creation  of 
children  was  not  yet  discovered. 

But  when  from  experiences  in  breeding  animals,  especial- 
ly birds,  the  conclusion  was  reached,  that  without  the  addi- 
tion of  the  male  element  the  female  creates  nothing,  a  dis- 
covery was  made  of  greater  consequences  than  any  other  dis- 
covery ever  made.  From  the  f raters  of  a  .  clan  the  fathers 
separated  and  created  families  of  their  own.  The  institution 
of  marriage  and  the  private  family  was  started  including 
the  economic  system  of  private  property.  Tribal  love  changed 
to  marriage  love  and  fraternal  love  became  fatherly  love. 

The  men  had  no  means  of  determining  their  paternity 
except  by  limiting  the  intercourse  of  the  women  to  those 
who  had  become  their  masters  and  husbands.  This  caused 
the  greatest  struggle  and  revolution  the  human  race  has  ever 
had  within  itself,  the  struggle  between  the  sexes  which  is  not 
ended  yet.     The  men,  being  the  stronger,  made  the  women 


MODERN    NIRVANAISM  55 

their  slaves  and  put  them  under  guard,  so  that  a  man  who 
owned  a  wife  was  pretty  sure  that  her  children  were  his. 

Philosophy  was  now  changed  hy  the  men  to  suit  the  new 
conditions,  and  to  impress  on  the  woman  that  the  new  morals, 
made  by  the  men,  were  of  divine  origin,  and  according  to 
superhuman  law,  and  that  it  was  sin  to  overstep  the  limits  of 
these  new  morals. 

Father  became  the  only  creator  of  children  and  mother 
was  degraded  to  a  mere  tool  and  part  of  him,  "his  rib," 
merely  a  mean  of  creation,  good  enough  to  foster  the  "seed," 
and  the  children,  but  otherwise  of  no  essential  importance. 
To  cheat  the  mother  entirely  of  her  rights,  the  father  also 
lay  in  bed  at  the  birth  of  a  child,  as  if  he  were  the  birth- 
giver,  a  custom  preserved  to  the  present  day  with  some 
wild  tribes. 

'  The  former  matriarchism  had  made  the  passive  force  the 
absolute  world  entity  and  called  it  materia,  the  new  patriach- 
ism  discharged  it,  made  the  active  male  force  the  existing, 
creating  and  ruling  entity  and  should  have  called  it  pateria, 
but  gave  it  the  symbolical  name  of  spiritus.  Instinctively  the 
analogy  of  the  masculine  force  with  heat  was  known.  Ap- 
parently this  creative  force  came  from  the  sun.  In  the 
generalization  of  the  notion  of  father  the  sun  now  became  the 
universal  father,  the  only  creator  of  heaven  and  earth. 

As  the  human  father,  the  patriarch,  was  the  ruler  of  hia 
family,  so  was  the  heavenly  father  also  appointed  as  the  ruler 
of  his  creation  and  was,  therefore,  called  god  (from  goda, 
ruler).  He  received  the  dignity,  reverence  and  worship  of 
a  creating  and  ruling  universal  patriarch  or  worldfather, 
who  was  placed  on  the  divine  throne  from  which  the  old 
worldmother  had  been  pulled  down.  From  that  time  on 
religion  has  been  generalized  patriarchism. 

Godfather  in  heaven,  the  sungod,  sent  his  creating  ele- 
ment down  to  mother  earth  by  breathing  and  blowing  it,  so 
that  his  face  was  beaming  of  his  breath.  It  was  only  this 
beaming  face  of  god  that  was  seen  of  him,  while  the  other 
parts  of  this  big  man  were  invisible.  Wherever  the  breath 
of  god  struck  the  earth  warm  enough,  life  appeared  and 
things  were  born.  God  also  generated  and  created  the  first 
man  by  inserting  of  his  breath  into  a  red  earthen  clod,  to 


56  WM.    DANMAH 

which  modern  science  cannot  object,  only  that  it  is  too 
simple. 

The  Latin  word  for  breath  is  spiritus,  the  Greek  word 
psyche.  Since  breath  was  not  only  the  sign  of  life  but  also 
the  nearest  symbol  for  radiation,  the  life  creating  light  and 
heat  that  came  from  the  sun  were  called  "the  spiritus  of 
god."  All  spiritualistic  religions  have  originated  from  sun- 
worship.  The  "blessing  of  god"  was  his  impregnation  of 
the  soil  and  females  of  organic  life,  or  his  fructification  of 
mother  earth. 

When  afterwards  through  errors  in  transmission  and 
tradition  this  doctrine  of  the  creating  spiritus  of  god  be- 
came disconnected  from  the  sun,  because  that  spirit  was  also 
seen  in  lightnings  and  fires,  and  perceived  in  temperatures, 
spirit  was  generalized,  made  an  entity  by  itself  and  became 
a  stuff,  heatstuff,  ether,  of  which  matter  became  merely  a 
lower  condition.  Spirit,  the  breath  of  god,  became  itself  the 
god.  "God  is  spiritus."  But  as  the  old  world-mother  be- 
came worldmatter  through  the  loss  of  her  personification,  so 
became  the  spiritual  god  through  dispersonification  the 
worldspirit,  including  all  existing  worldstuff  which  at  that 
time  was  not  infinite. 

The  philosophy  of  such  a  spiritual  world  is  the  original 
and  only  genuine  philosophy  of  spiritualism.  That  the  word 
spiritualism  is  now  mostly  used  as  identical  in  meaning  with 
mentalism  was  caused  by  a  very  hurtful  confusion  of  phil- 
osophy at  the  time  of  the  Greeks,  which  we  shall  consider 
later.  Genuine  spiritualism  means  that  the  breath  of  the 
sungod,  the  spiritus  of  god,  god  the  spirit,  and  finally  simply 
spirit  as  symbol  for  the  old  heat-stuff  was  the  fundamental 
stuff  of  the  world. 

Materialism  says  the  worldstuff  is  coldstuff;  spiritualism 
says  it  is  heatstuff.  These  propositions  are  very  simple  when 
you  boil  them  down  to  their  first  meanings;  but  they  are 
both  wrong  because  the  worldstuff's  essence  is  the  constant 
product  of  cold  and  heat. 

XIV.     SPIRITUALISTIC   INCONSISTENCIES. 

Monistic  spiritualism  denies  the  existence  of  matter. 
Spiritus,  accordingly,  is  the  only  absolute  entity  of  the  world, 


MjODEUN  nirvanaism  57 

and  the  paternal  substance  which  creates  all  things  out  of 
nothing  but  itself  (not  "out  of  nothing"  as  wrongfully  trans- 
mitted). Matter  is  spirit's  lower  state  or  condition,  which 
it  requires  for  creation,  as  a  man  required  a  "rib"  of  himself 
for  the  creation  of  children. 

(  This  is  in  itself  an  inconsistency  because  the  absolute 
must  not  have  conditions.  If  matter  is  a  lower  condition 
of  spirit,  or,  which  means  the  same,  cold  a  lower  condition 
of  heat,  it  preserves  monism  to  some  extent,  but  absolutism 
is  gone.  A  changeable  and  conditional  "entity"  is  not  ab- 
solute, but  depending  on  something  that  causes  it  to  change. 

Jupiter  was  the  best  spiritual  god  we  know  of.  He  was 
by  himself  and  not  related  to  any  female,  nor  did  he  have 
a  family  until  he  became  indentified  with  Zeus.  It  is  not 
plain  though  how  he  managed  the  creation  of  the  world  when 
he  was  still  a  bachelor. 

The  religion  of  spiritualism  had  taken  the  place  of  the  re- 
ligion of  materialism.  Both  had  social  effects,  especially  in 
regard  to  the  relation  of  the  sexes  to  each  other.  But  not- 
withstanding the  degradation  and  oppression  spiritualism 
brought  to  them  the  women  became  its  most  enthusiastic  and 
sacrificing  adherents,  because  their  nature  desired  the  "spirit- 
ual," being  the  masculine,  for  equalization  and  happiness, 
while  the  male's  nature,  being  inclined  oppositely  favored 
materialism. 

,  Genuine  spiritualism  in  historical  times  became  over- 
grown with  the  supernaturalistic  weeds  of  idealism  or  men- 
talism,  but  still  we  are  not  through  with  it ;  it  is  still  among 
us  as  etherialism.  Spiritus,  being  heatstuff,  was  given  the 
name  of  ether  (lightstuff)  when  that  bastard,  mindstuff,  was 
put  in  the  place  of  spirit  and  received  its  name.  Under  the 
name  of  ether,  the  original  spirit  was  then  adopted  by  the 
materialists  to  fill  the  space  between  their  atoms  as  an  un- 
cared  for  orphan. 

Etherialism,  the  remnant  of  true  spiritualism,  is  no 
longer  alone  and  monistic  but  was  compelled  to  enter  a  poor 
partnership  with  materialism,  resulting  in  a  division  of  space 
which  henceforth  was  partly  filled  with  matter  and  partly 
with  ether,  leaving  no  empty  space;  but  this,  of  course,  is 
dualism- 


58  "WTM-    DANMAR 

The  ether  per  hypothesis  is  a  stuff  which  consists  of  pure 
softness  and  heat.  When  consistently  described,  it  has  not 
the  slightest  resistance  nor  passive  force  because  this  force 
is  "material."     The  essence  of  ether  is  pure  heat. 

Now,  according  to  the  spiritualistic  or  etherialistie  no- 
tion, the  ghosts  are  spirits,  consisting  of  pure  heatstuff, 
spiritus  or  ether.  This,  though,  is  not  what  is  meant  by  the 
"spiritualistic  theory"  of  today,  which  is  mentalistic.  Such 
etheral  ghostbody  of  course  has  no  resistance,  and  there  is 
no  wonder  that  we  cannot  perceive  it  because  the  resistless 
is  insensible.  It  is,  therefore,  hard  to  tell  how  those  who 
accept  the  existence  of  ether  can  oppose  the  idea  that  the 
organic  lifeprocess  means  the  separation  of  ether  from  mat- 
ter, and  that  the  products  of  it,  the  ghosts  are  etheral  be- 
ings. In  fact,  to  say  that  the  ghosts  are  spirits  should  mean 
that  they  are  etheral,  which  is  a  different  standpoint  from 
saying  that  they  are  minds.  But  the  ''spiritualists"  of  to- 
day are  not  what  they  call  themselves;  they  are  mentalists, 
at  least  in  regard  to  the  ghosts,  believing  them  to  be  mental 
beings,  if  such  are  possible. 

Galomalism,  of  course,  is  opposed  to  etherialism  or  true 
spiritualism  for  the  same  reason  as  to  materialism.  Heat 
is  not  an  entity  and  stuff,  but  a  force,  being  the  factor  op- 
posite to  cold  in  their  constant  product,  galom,  the  stuffes- 
sence.  Heatstuff,  ether  or  spiritus  exists  no  more  than  cold- 
stuff  or  matter. 

The  most  conspicuous  apearance  of  the  godly  worldspirit 
was  fire  which  is  a  process  in  which  a  gas  changes  the  greater 
part  of  its  latent  heat  into  free  or  temperal  heat  which  then 
effects  us.  Fire  was  made  sacred  (uncommon)  and  wor- 
shipped, as  it  is  still  in  parslsm,  a  branch  of  spiritualism. 
Phlogiston  or  firestuff  which  was  still  believed  in  a  century 
ago,  is  but  another  form  of  spirit  or  heatstuff. 

The  wandering  heat,  effecting  the  equalizations  of  the 
conditions  of  the  worldstuff,  is  the  active  force  in  nature. 
For  this  reason,  the  old  spiritualism  perceived  the  world 
process,  or  nature,  as  a  restless  eternal  activity  without  cause 
or  object,  or  as  Heraklitos  termed  it,  an  "eternal  becoming." 
The  "eternal  circulation  of  forces"  is  still  to  be  found  in 
philosophy.  , 


MODERN  NTRVANAISM  59 

Spiritualism  knows  of  no  dynamic  equilibrium,  rest  and 
nirvana;  restlessness  is  an  eternal  attribute  of  its  spirit. 
When  the  materialists  made  heat  the  motion  of  their  atoms, 
so  much  of  the  character  of  spirit  remained,  that  eternal 
restlessness  was  now  transmitted  to  matter. 

The  worldprocess,  nature,  according  to  true  spiritualism, 
is  an  eternal  burning,  an  everlasting  conflagration,  never  con- 
suming the  fuel  and  never  producing  a  result  or  product  of 
combustion,  like  fire  on  a  small  scale  does.  The  materialists 
were  compelled  to  make  something  out  of  "motion"  and  the 
spiritualists  had  to  make  something  out  of  "process."  Fire, 
a  process,  became  being,  and  out  of  the  burning  bush  spoke 
the  firegod  to  Moses. 

Let  us  keep  in  mind,  that  the  abstraction  of  process, 
meaning  a  continuous  action,  the  progression  of  which  we 
call  time,  had  begun  to  be  a  being  in  space.  It  was  at  the 
end  of  the  spiritualistic  period  of  philosophy  w^hen  this  trans- 
formation of  timefilling  process  to  a  space-filling  entity  was 
made.     It  was  the  transition  from  spiritualism  to  mentalism. 

It  is  not  required  to  start  a  great  opposition  to  genuine 
spiritualism  because  it  is  a  dead  lion  in  whose  mane  there 
parades  a  supernatural  bastard  who  wants  our  investigation. 

Etherialism  as  applied  to  the  ghosts  may  often  be  met 
with  in  materializing  seances,  where  it  is  so  evident  that  the 
ghosts  when  not  materialized  are  still  there,  in  space,  con- 
sisting of  some  kind  of  stuff,  but  it  is  hardly  a  philosophy 
except  as  a  part  of  a  dualism. 

The  philosophers  of  modern  physics  have  invented  ethers 
which  are  more  or  less  material  and,  therefore  not  in  con- 
formity with  the  philosophical  ether  per  hypothesis. 

XY.    MENTALISM. 

For  reasons  soon  to  be  seen,  I  prefer  to  call  metaphysical 
idealism,  which  is  often  confused  with  social  and  artistical 
idalism,  mentalism. 

That  part  of  the  abilities  and  functions  of  our  nerves 
which  reaches  the  condition  of  consciousness  by  perceiving 
the  self  in  relation  to  the  other  things,  is  often  called  our 
"spirit."     According  to  this  terminology,  spirit  is  the  combin- 


60  WIM.    DANMAR 

ation  of  will,  feeling,  reason,  intelligence,  etc.  But  we  must 
object  to  this  misuse  of  the  term  "spirit,"  which  was  the  re- 
sult of  a  great  confusion  of  philosophy.  The  better  name  for 
our  mental  capacities  is  mentality.  Its  most  prominent 
part  is  reason. 

Of  the  personification  of  the  spiritual  entity,  the  old 
heatstuff,  as  a  worldfather,  nothing  had  remained  but  his 
organs  for  seeing,  hearing,  creating  and  minding.  In  this 
reduced  condition  he  could  hardly  be  imagined  any  more  as 
a  person.  Since  the  universal  patriarch  was  much  more 
feared  as  a  ruler  than  loved  as  a  father,  his  reason  came 
prominently  to  the  front  and  expanded  to  immense  propor- 
tions. 

The  great  spiritualist,  Heraklitos,  still  taught  the  spiri- 
tualistic idea  that  all  things  originated  from  fire  or  heat- 
stuff,  but  added  that  the  universal  fire  had  a  divine  reason 
which  regulated  the  world.  The  peculiar  doctrine  of  fire- 
stuff  with  a  ruling  reason,  the  latter  a  remnant  of  personifi- 
cation, marked  the  transition  from  spiritualism  to  mental- 
ism,  f 

The  "divine  reason"  of  the  world's  spirit  grew  bigger 
and  bigger  until  it  finally  absorbed  the  entire  spirit  and 
put  itself  in  its  place,  a  process  in  place  of  a  force.  But 
it  is  a  sign  of  the  confusion  of  the  philosophers  of  that  period, 
that  they  maintained  for  their  new  universal  entity,  the 
worldmind,  the  name  as  well  as  the  sex  of  the  old  world 
spirit.  The  universal  mind  which  now  became  a  god,  is  also 
a  man  though  there  exists  no  reason  why  mind  should  be 
perceived  as  being  masculine.  Spirit  became  mind  and  mind 
was  called  spirit. 

It  is  impossible  to  imagine  mind  as  a  person;  the  per- 
sonifications of  the  worldmind  were,  therefore,  mere  carica- 
tures of  the  heavenly  father  of  spiritualism,  of  Osiris,  Zeus, 
Jehova,  Jupiter  and  the  other  national  sungods. 

The  fundamental  idea  of  mentalism  is  this :  The  being  of 
the  world  (the  worldstuff)  is  universal  mind,  the  processes 
in  the  world  (nature)  are  the  thoughts  and  the  existing 
things  in  the  world  are  the  ideas  of  this  all  embracing  mind. 

To  call  mentalism  idealism  is  proper  only  in  regard  to 
its  doctrine  of  existence:     The  things  are  ideas.     In  regarfi 


MODERN   NIRVANAISM  61 

to  nature,  or  in  this  case,  the  process  of  creating  the  stuffy 
ideas,  mentalism  is  teaching  that  it  is  the  thoughts  of  the 
universal  mind  who  do  it.  Idealism,  therefore,  is  but  a 
part  of  mentalism  and  does  not  cover  it  fully. 

According  to  the  doctrine  of  monistic  mentalism,  the 
storm,  the  chemical  processes,  the  electrical  actions,  the 
entire  generation  and  creation  in  the  world  are  the  thoughts, 
and  the  sand,  the  water,  the  mud  in  the  streets  and  the 
poison  in  the  stomachs  are  the  ideas  of  the  universal  mind. 

It  is  true  that  this  doctrine  was  seldom  forwarded  in 
this  monistic  form,  because  it  early  became  an  adjunct  to 
materialism  which  needed  a  supernatural  engineer  for  its 
worldmachine,  but  there  have  been  attempts  at  monistic  men- 
talism in  the  form  of  monotheism. 

The  people  have  never  been  able  to  imagine  such  a  uni- 
versal mind  or  even  to  understand  the  doctrine;  they  have 
only  tried  hard  to  believe  in  it.  In  fact,  monistic  mentalism 
never  extended  beyond  the  mystical  phraseology  of  some 
clerical  rulers  who  covered  their  own  inability  to  understand 
and  perceive  such  a  mind  as  was  postulated  by  the  doctrine 
by  a  lot  of  unscientific  bombasticism. 

The  people  are  right  to  believe  in  their  experiences  which 
tell  them  there  is  no  action  without  an  actor,  no  function 
without  a  functioner,  no  capacity  without  a  body,  no  mind 
without  a  brain.  Therefore,  there  is  either  a  personal  and 
bodily  god  or  there  is  none,  and  the  concept  of  "person" 
includes  that  god  must  have  eyes  to  see  with,  brains  to  think 
with,  and  all  the  other  organs  that  make  up  a  person. 

The  people  still  worship  the  heavenly,  somewhat  dis- 
torted, godfather  of  spiritualism,  and  have  no  understanding 
for  the  unnatural  monstrosity  of  mentalism,  but  through  its 
introduction  and  confusion  with  spiritualism,  the  people 
have  become  so  confused  that  today  they  do  no  know  the 
difference  between  spiritualism  and  mentalism. 

The  principal  mistake  of  mentalism,  which  makes  this 
whole  doctrine  a  mistake,  is  its  substitution  of  the  abstract 
and  ideal  for  the  being  and  real.  It  mistook  capacities  and 
processes  of  our  mental  nerves  for  real  things.  It  con- 
founded the  time-filling  and  the  space-filling.  It  made  stuff 
out  of  process. 


62  WM.    DANMAH 

But  the  mentalistic  notion  of  abstract  beings  is  not  iso- 
lated. The  philosophers  often  or  even  generally  made  the 
mistake  of  making  beings,  or  stuffs  out  of  abstractions,  the 
materialists  made  space  and  motion  beings,  and  the  dynamists 
and  energeticists  made  forces  and  energies  beings,  existing  in 
space. 

It  must  be  emphasized  that  a  truly  monistic  mentalism 
is  not  supernaturalistic  as  no  monism  can  be.  It  embraces 
the  entire  of  the  supposed  mental  world  without  there  being 
a  below  and  an  above.  The  monistic  feature  though  could 
not  develop  because  mentalism  inherited  from  spiritualism 
the  idea  of  a  higher  world  ruler  which  required  the  supposi- 
tion of  a  lower  ruled  world.  Only  when  mentalism  was 
combined  with  materialism  which  needed  an  engineer  for 
its  world-machine,  did  the  universal  mind  become  a  super- 
mundane being,  acting  as  a  supernatural  operator  of  the 
natural  world;  but  this  is  a  sort  of  dualism. 

We  are  facing  a  dark  confusion:  Spirit  was  first  a  sym- 
bol for  sunshine  (breath  of  the  sungod),  then  for  heatstuff, 
and  ether,  and  then  it  was  misused  to  signify  mind.  In  this 
last  sense  spirit  was  wrongly  translated  with  ghost.  Accord- 
ing to  this  unscientific  terminology,  the  ghosts  became  minds, 
called  spirits.  The  so-called  spiritualistic  theory  of  "spirits" 
is  mentalistic  but  in  the  sense  of  supernaturalistic  mentalism, 
as  a  part  of  the  dualism  of  "matter  and  mind."  It  does 
not  pay  to  clear  up  this  confusion,  especially  when  we  reject 
the  entire  doctrine  of  mentalism  (including  idealism, 
psychism,  spiritualism,  supematuralism,  etc.)  anyway,  the 
dualistic  as  well  as  the  monistic. 

The  application  of  supernaturalistic  mentalism  on  the 
ghosts.  Or  the  theory  of  "spirits"  has  caused  the  present  re- 
jecting attitude  of  the  scientists  toward  "spiritism."  It  is 
true  that  mental  beings,  "spirits,"  are  impossible — but  still 
there  are  ghosts ! 

Psychology  is  not  much  of  a  science  as  yet,  but  so  much 
is  gained  to  determine  the  physiological  character  of  minding 
and  mind.  It  is  not  required  to  be  a  materialist  to  acknowl- 
elge  that  psychology  is  a  science  only  so  far  as  it  is  a  branch 
of  physiology.  Mind  and  mentality  are  capacities  and  func- 
tions of  brains  of  either  living  persons  or  ghosts ;  they,  there- 


HODBRN   NIRVANAISM  63 

fore,  liare  no  being  of  their  own  nor  action  by  tbemselves, 
outside  and  independent  of  brains. 

WHien  applied  to  ''spiritism,"  psychology  has  some  use  in 
the  investigation  of  some  features  of  mediumism,  though  but 
little  has  been  gained  through  it.  But  the  belief  that  the 
investigation  of  the  ghosts  is  a  matter  of  psychology  is  an 
old  and  bad  mistake  which  has  withheld  a  science  of  the 
ghosts  so  long. 

The  ghosts  have  minds  as  they  have  all  other  organic 
properties  of  the  species  they  belong  to,  but  they  are  no 
minds.  The  ghosts  are  stuffy,  physical  bodies,  occupying 
space. 

The  principal  objection  of  science  to  "spiritualism," 
namely  to  its  untrue  doctrine  of  "mental  beings,"  is  entirely 
avoided  by  nirvanaism  or  the  now  theory  of  ghosts  which 
shows  the  ghosts  as  natural  beings  and  not  as  spirits  or 
minds. 

XV  I.     DUALISM. 

Monism  is  the  doctrine  of  the  oneness  or  unity,  and  dual- 
ism of  the  twoness  or  duality  of  the  world.  Both  are  number 
principles  which  put  such  meanings  to  the  one  (monas)  and 
the  two  (dyas)  as  go  far  beyond  their  mere  mathematical 
character,  which  indeed  place  them  into  the  essense  of  things 
and  give  them  metaphysical  importance. 

The  principle  of  galomalism  excludes  monism,  dualism 
and  all  other  number  principles. 

One  and  two  have  no  more  metaphysical  worth  than  the 
lucky  seven  or  the  holy  ten  or  the  congenial  twelve  or  the 
dangerous  thirteen.  The  number-mysticism  of  the  phil- 
osophers and  the  number-superstition  of  the  people  belong 
together  as  members  of  the  great  family  of  confusions  of  the 
abstract  with  the  real.  Monism  and  dualism  came  from  this 
mystical  region. 

Monism  means  that  the  world  is  a  unit,  not  only  in  regard 
to  its  size  and  quantity,  for  which  reason  it  is  called  a  uni- 
verse, but  also  in  regard  to  its  quality  and  essence.  The 
unitary  entity  of  the  world  is  supposed  to  be  either  matter 
or  spirit  or  mind,  and  accordingly  we  have  the  monisms  of 
materialism,  spiritualism  and  mentalism. 


64  vfu.  TMsmAik 

Dualism  means  that  the  world  consists  of  two  entities, 
either  matter  and  spirit  which  are  the  entities  of  naturalistic 
dualism,  or  matter  and  mind,  which  combine  to  the  dual 
world  of  semi-supernaturalistic  dualism,  because  in  this  dual- 
ism, mind  becomes  supernatural. 

To  understand  the  origin  of  dualism  in  philosophy,  we 
have  to  return  to  the  philosophy  of  sexualism  which  was  the 
beginning  of  all  philosophy. 

It  appears  that  with  some  of  the  old  nations,  patriarch- 
ism  was  never  carried  so  far  as  to  deny  mothers  essential 
importance  in  creation  entirely.  Mother  became  "the 
lower"  of  the  creators  and  with  her  matter  lower  than  spirit, 
but  she  was  more  than  a  mere  soil  and  mould,  she  was  essen- 
tially required  and  necessary.  Also  socially  mother  was 
saved  from  becoming  a  mere  slave  to  the  father,  though  she 
was  placed  low  in  estimation. 

Consequently,  mother  and  father  both  were  recognized 
as  the  co-operating  creators  which  caused  the  philosophy  of 
a  pair  of  world-parents,  "matter  and  spirit,"  which  the 
Egyptians  personified  as  Isis,  representing  the  cool  earth, 
and  Osiris  representing  the  hot  sun.  Through  their  inter- 
action they  made  all  living  things. 

When  their  favored  children,  the  human,  got  in  trouble, 
the  divine  couple  created  a  superhuman  son  and  sent  him 
among  the  crying  people  to  deliver  them  of  their  evils.  Such 
sons  of  the  godly  couples  were  Horus,  Christus,  Herakles, 
Hercules  and  other  national  saviors. 

The  attempt  of  making  one  god  out  of  two  or  even 
three,  father,  mother  and  son  (father,  son  and  holy  ghost), 
leading  to  the  curious  doctrine  of  the  three-oneness  of  god, 
shows  what  the  unfit  number-principle  may  lead  to.  But 
mythology  which  is  above  mathematics  may  be  excused  when 
we  see  scientists  trying  to  establish  a  twooneness  of  matter 
and  energy. 

In  philosophy  outside  of  religion,  dualism  seemed  to  offer 
a  better  possibility  to  explain  the  world  than  monism,  which 
remained  onesided.  The  materialists  could  not  maintain 
matter  as  the  only  entity,  because  it  required  empty  space 
between  the  atoms  and  space  was  recognized  as  abstract  and 
unbeing.     They  took  the  ether  of  the  true  spiritualists  and 


MOI>BRN    NIRVANAISM  65 

filled  with  it  their  interatomic  space.  These  two  entities, 
matter  and  ether,  could  not  have  any  other  relation  to  each 
other  than  dividing  space  between  them,  therefore  neither 
is  absolute  in  space,  each  being  limited  by  the  other. 

Through  this  adoption  of  spirit  or  ether  by  the  material- 
ists, they  became  dualists.  They  had  to  make  this  inconsist- 
ent step  to  fill  space  and  at  the  same  time  not  interfere  with 
the  motion  of  their  atoms  which  ether,  having  no  passive 
force,  did  not  do.  But  the  "materialists"  do  not  claim  to 
be  dualists;  they  never  liked  the  ether  and  adopted  it  only 
to  help  them  over  a  predicament  after  logic  had  destroyed 
their  empty  space.  That  ether  is  the  dismal  sign  of  the 
failure  of  materialism  for  which  reason  the  materialists  pay 
no  attention  to  it  when  they  measure  a  portion  of  the  world  by 
weight  instead  of  by  volume.  For  ether  they  would  not 
give  a  cent. 

Dualism,  which  makes  a  stuff  out  of  each  force,  excludes 
all  correlation  between  the  two  entities.  Not  relatively  or 
in  comparison  with  matter  is  ether  soft,  but  it  is  it  absolutely 
without  a  possible  increase  or  decrease.  And  so  is  matter 
without  relation  to  ether,  being  hard  of  its  own  perfection. 
That  some  people  have  written  about  a  small  degree  of  passive 
resistance  in  the  ether,  others  about  "etherial  atoms,"  others 
about  "compressions  and  rarifactions  of  ether,"  for  the  trans- 
mission of  light  and  electricity,  belongs  all  to  the  incon- 
sistencies of  which  the  woods  of  philosophy  are  full  nowa- 


In  the  middle  of  the  nineteenth  century,  "the  law  of  the 
preservation  of  energy"  was  established.  It  seemed  a  new 
element  was  introduced  in  philosophy.  It  caused  the  dualism 
of  "matter  and  energy,"  the  materialists  being  glad  to  drop 
ether.  But  there  was  no  new  entity.  The  principal  one  of 
the  "energies"  into  which  all  the  others  are  transformed 
when  they  have  done  their  work,  is  heat,  and  since  energy 
as  an  entity  has  to  fill  space  and  be  stuffy,  this  new  entity 
is  nothing  but  the  old  heatstuff,  spiritus,  ether.  All  dualistic 
attempts  within  nature  lead  to  the  same  old  couple,  "matter 
and  spirit,"  cold-stuff  and  heat-stuff. 

The  other  dualism,  the  semi-supernaturalistic,  which  is 
a  combination  of  materialism  and  mentalism,  means  that 


66  W[M.    DANMAF, 

there  exists  a  material  world,  which  is  a  kind  of  a  machine, 
the  running  of  which  is  nature,  but  that  this  world-machine 
is  no  perpetuum  mobile  but  is  controlled  bj  a  supermundane 
mind  which  as  a  sort  of  engineer  builds  and  runs  the  world 
for  some  unknown  purpose.  This  mind  then  is  supernatural. 
Supernaturalism  exists  only  in  this  dualism. 

The  materialists  had  a  material  world  which  was  sup- 
posed to  be  a  perpetuum  mobile.  But  the  people  very  rightly 
did  not  believe  in  a  machine  of  that  kind,  because  that  was 
against  their  experience.  Any  machine  must  have  an  engi- 
neer who  runs  it.  A  machine  is  designed  and  built  for  a 
purpose  and  must  be  supplied  with  power  and  attended  to 
and  regulated  by  somebody.  The  notion  of  a  machine  im- 
plies design,  erection,  rule,  supply  and  purpose.  There  is 
sense  in  teleology,  if  the  world  is  a  machine. 

The  mentalists  had  an  engineer,  but  no  machine  for  him 
and  the  materialists  had  a  machine,  but  no  engineer  for  it. 
It  was  sensible  that  the  two  were  put  together.  But  through 
this  combination,  mentalism  became  supernaturalism,  be- 
cause the  universal  mind  now  was  no  longer  in  the  world- 
stuff  and  nature  but  above  them;  it  became  supermundane, 
and  supernatural. 

Supernaturalism  can  never  be  monistic  because  it  is 
possible  only  as  a  part  of  either  dualism  or  trinism.  Of 
course  it  is  self-contradictory  if  nature  includes  all  actions 
in  the  world,  but  being  the  result  of  speculative  fiction  and 
not  of  experience  and  science,  this  notion  has  a  strong  hold 
on  religion. 

The  materialists  seem  to  be  opposed  to  supernaturalism, 
but  are  unable  to  do  away  with  it.  On  the  contrary,  ma- 
terialism has  always  called  out  supernaturalism,  because 
the  mechanical  theory  of  nature  is  inconceivable  without  it. 

Not  much  can  be  said  about  the  supernatural  mind; 
science  does  not  know  it,  nobody  knows  it.  It  is  entirely  a 
matter  of  postulation  and  belief,  which  will  vanish  at  the 
same  time  with  materialism  and  mechanistic  theories,  but 
no  sooner.  But  what  interests  us  here  is  that  the  ghosts 
as  minds  were  also  placed  outside  of  nature  into  the  super- 
natural overworld,  thereby  becoming  "supernatural  beings," 


MODERN    NIRVANAISM  67 

the  existence  and  possibility  of  which  is  rightly  and  definitely 
denied  by  modern  science. 

The  term  "spiritualism"  was  and  is  still  used  or  misused 
to  signify  this  supernatural  mentalism  as  part  of  the  dualism 
of  "matter  and  mind."  It  is  this  false  spiritualism,  unscien- 
tific and  untrue  in  every  respect,  which  has  become  the 
worst  enemy  of  "spiritism"  and  mediumism,  because  it  puts 
the  ghosts  as  supernatural  spirits  who  cannot  manifest  nat- 
urally. Its  representatives  among  the  living  and  especially 
among  the  ghosts  do  all  they  can  to  suppress  the  practical 
or  empirical  demonstration  of  the  existence  of  natural  ghosts, 
because  "the  spirit-world"  has  become  the  last  stronghold  of 
the  supernaturalists,  which  cannot  be  captured  by  material- 
ism.    Galomalism  does  so  capture  it. 

XVn.     ENERGISM. 

Modern  energism  or  energetics  as  a  philosophical  system 
is  younger  than  galomalism.  Galom  was  discovered  in  1883 
and'  the  work  of  erecting  galomalism  started  in  that  year, 
while  energism  dates  from  1887  when  Helm  proclaimed  the 
fundamental  dictum:  "In  order  that  something  may  hap- 
pen, there  must  be  present  different  intensities  of  energy." 

Up  to  that  time,  Robert  Mayer  and  his  followers  had  a 
dualism  of  "matter  and  energy"  which  existed  alongside  each 
other  as  two  entities.  But  Helm's  sentence  gave  a  reason 
for  nature  within  some  idea  of  energy  and  then  "matter" 
was  set  aside  and  the  world  stuff  made  "a  spatial  composition 
of  energy."  \ 

The  monistic  form  would  be :  The  world  is  energy.  But 
great  difficulties  as  regards  an  explanation  of  nature  have 
kept  back  this  dictum.  A  world  of  continuous  energy  would 
make  motion  and  nature  as  impossible  as  a  world  of  continu- 
ous matter.  Therefore,  empty  space  was  required  together 
with  energy.  Yet  a  unitary  energy,  merely  differing  in  in- 
tensities or  uneven  distribution  in  space  again  raises  all  the 
difficulties  that  drove  former  monists,  especially  the  mater- 
ialists, into  dualism  when  space  was  recognized  as  abstract 
because  where  there  is  uneven  distribution  of  being,  there 
is  no  being  somewhere. 

A  unitary  energy  as  the  only  entity  also  raises  difficulties 


WM.    DANMAS 


in  regard  to  action  which  requires  the  opposition  of  two  fac- 
tors, unless  all  action  is  explained  as  mechanical  equalisation 
of  densities  of  energy  in  which  case  again  space  is  a  factor 
of  reality. 

A  dualistic  energism  with  two  opposite  energies,  though 
not  new,  would  better  agree  with  experience  which  manifests 
opposition  of  some  kind.  As  a  matter  of  fact,  most  reasoning 
of  energeticists  is  dualistic  even  though  not  called  so. 

The  energeticists  gave  new  definitions  to  force  and  en- 
ergy, but  they  are  not  very  clear.  Sometimes  force  is  denied 
altogether  and  heat  as  well  as  attraction,  is  called  energy; 
sometimes  energy  is  confused  with  a  natural  process,  such 
as  light,  or  with  mechanical  action  and  "work."  Anyway, 
the  energeticists  find  it  difficult  to  define  their  energy  in  a 
manner  to  become  an  all-embracing  entity. 

It  is  true  that  the  terms  force  and  energy  which  origin- 
ally were  of  the  same  meaning,  have  become  vague  through 
misuse.  A  new  philosophy  must,  therefore,  define  them  for 
itself.  But  to  call  the  two  opposite  tendencies  in  magnetism, 
repulsion  and  attraction,  energies  and  the  two  opposite  ten- 
dencies in  temperature,  cold  and  heat,  also,  leads  to  confusion. 

Galomalism  calls  forces  the  two  opposite  factors  of  the 
essence  of  stuff  which  form  that  constant  product  called 
galom,  and  energies  the  two  tendencies  of  magnetism.  Cold 
and  heat,  materity  and  paterity  are  forces,  but  attraction 
and  repulsion  are  energies. 

But  this  nomenclature  is  not  the  main  difficulty  between 
us  and  the  energeticists;  that  difficulty  is  the  question  of 
addition  or  multiplication  of  the  opposites  if  the  energeticists 
also  have  them. 

"The  convertibility  of  energies"  has  served  as  a  reason 
for  the  doctrine  of  one  essential  world-energy  which  appears 
in  many  forms.  But  while  the  different  forms  of  heat  are 
convertible,  heat  cannot  be  converted  into  cold.  This  matter 
of  convertibility,  according  to  experience  and  logic,  limits 
itself  to  this:  The  different  forms  of  paterity,  such  as 
temporal,  electrical,  chemical  and  latental  heat,  are  trans- 
formable and  convertible  into  each  other,  being  the  same 
force  essentially;  the  different  forms  of  materity,  such  as 
cold  in  temperature,  passive  resistance,  chemical  cold,  and 


MODERN   NIRVANAISM  69 

the  cold  or  passive  force  bound  in  the  latent  states,  are  also 
convertible  into  each  other,  and  that  ends  it. 

If  the  energeticists  will  please  look  again,  they  will  find 
that  experimental  science  never  did  transform  an  active  force 
into  a  passive  force;  the  opposition  in  their  characters  pre- 
vents it,  a  matter  which  irresistibly  leads  to  dualism  if  an 
"energy"  is  made  an  entity. 

'  A  vague  but  popular  notion  of  convertibility  includes  the 
mistaken  induction  that  mechanical  action  can  be  converted 
into  heat.  In  that  case,  heat  is  not  conceived  as  a  force  nor 
an  energy  but  as  "molecular  action,"  purely  mechanical. 
Mechanical  momentum  of  the  coarser  kind  then  simply 
changes  to  atomic  momentum,  as  materialism  has  it,  which 
should  not  be  acceptible  to  an  energeticist.  He  should  find 
another  explanation  of  heat,  namely  as  a  pure  energy  and  not 
as  a  motion  and  least  as  an  action.  In  regard  to  the  notion  of 
conversion  of  action  to  heat  I  refer  to  the  Appendix,  to 
Article  XIX.  (A.  6). 

Energism  no  more  than  dynamism  can  construct  action 
without  first  accepting  two  opposite  forces.  The  required 
opposition  in  action  makes  it  necessary  that  the  energeticists 
be  dualists. 

The  question  arises :  Where  are  those  entities  '  called 
energies  ?  In  space,  of  course.  But  anything  that  fills  space 
is  stuff.  The  next  step  the  energeticists  are  forced  to  do  will 
be  to  make  stuffs  out  of  their  energies.  But  this  was  done 
already  in  prehistoric  times,  because  the  philosophers  so 
far  had  none  but  force-stuffs,  matter  being  the  passive  and 
spirit  the  active  forcestuff.  How  can  the  energeticists  avoid 
being  pushed  back  to  the  dualism  of  "matter  and  spirit"  ? 
Different  names  make  no  difference  in  philosophy. 

Galomalism  rejects  all  force-stuffs  because  they  agree 
with  neither  the  concept  of  force  or  "energy,"  nor  that  of 
stuff.  A  force  exists  but  relatively  as  a  means  of  stuff  for 
maintaining  uniform  being,  either  through  resistance  or 
expansion.  An  "absolute  world-force"  or  an  "indistructible 
energy"  as  an  entity  is,  therefore,  impossible.  A  force  is 
an  essential  factor  of  stuff  but  never  a  stuff.  In  fact,  forces 
and  energies  as  "things  in  themselves"  do  not  exist. 

The   first   principal   decree    of   energism    says:      "The 


70  WM.    DAJNMAR 

quantity  of  energy  is  constant."  This  supposed  constancy 
is  but  in  time,  not  in  space,  though  also  required  for  the 
absolute.  The  inconstancy  of  energy  in  space  is  made  the 
requirement  for  and  cause  of  action,  as  shown  by  Helm's 
famous  sentence,  already  quoted.  The  intensity  of  energy 
is  varying  in  space  which  causes  "equalisations  of  the  fac- 
tors of  energetic  intensities,"  and  these  actions  constitute 
nature,  the  object  of  which  is  then  to  distribute  energy  evenly 
in  space.  At  the  end  of  nature,  monistic  energism  arrives 
at  an  even  mixture  of  energy  and  empty  space,  and  dualistic 
energism  at  an  even  mixture  of  its  two  opposite  energies, 
stuffified  to  matter  and  spirit. 

Yet  an  entity  consisting  of  heat,  or  a  heatstuff,  spiritus 
can  never  be  quiet  but  remains  in  restless  circulation  or 
"eternal  becoming."  Since  energism  teaches,  that  all  it3 
energies  (meaning  active  forces)  become  ordinary  heat, 
it  excludes  energetic  equilibrium,  if  monistic,  unless  space 
is  considered  the  oposite  energy,  which  requires  a  new 
definition  of  space.  But  dualistic  energetics  may  be  able  to 
make  such  equilibrium  agree  with  its  basic  principle  since 
empirical  logic  leads  to  the  idea  of  ^Hhe  entropy." 

Some  energeticists  have  arrived  at  a  conclusion  which 
is  valuable  for  the  explanation  of  nirvana,  especially  as  it  is 
an  induction,  merely  expressed  in  energeticists  terms,  but 
otherwise  independent  of  energism.  From  observation,  they 
have  concluded  that  their  active  energies  diminish  with 
every  action,  that,  therefore,  continually  energy  submerges 
into  "the  entropy"  where  it  is  lost  and  worthless. 

Some  English  physicists  use  the  word  "entropy"  in  just 
the  opposite  sense  to  that  of  the  German  use  of  it.  I  accept 
the  German  definition  as  being  more  in  harmony  with  the 
etymology  of  the  word. 

The  entropy  or  realm  of  the  dead,  hidden  energies  or 
forces  has  some  superficial  similarity  with  nirvana,  because 
nothing  can  be  inactive  and  dead  unless  it  is  in  some  kind  of 
equilibrium  for  which,  of  course,  opposition  is  required.  Un- 
fortunately the  doctrine  of  entropy  has  not  been  advanced 
very  far  and  is  still  too  indefinite  to  show  what  quiets  the 
forces  in  entropy. 

Some  energeticists  foresee  a  final  entropy  of  their  entire 


MODiBRiN  nirvanaism;  71 

world  of  energy.  It  can  only  mean  a  uniform  distribution 
of  energy  or  energies  in  space  affected  by  the  equalisations 
of  the  intensities  of  energy  which  are  now  differing.  After 
that,  of  course,  nothing  could  happen  anymore.  But  the  idea 
of  a  dead  energy  is  inconceivable  because  death  is  a  con- 
dition of  equilibrium.  Entropy,  therefore,  can  be  conceived 
only  as  an  energetic  equilibrium  of  a  dual  world  of  energies. 

The  idea  of  energetic  intensities  creating  uniformity  in 
entropy  contradicts  the  idea  of  "eternal  circulation  of  en- 
ergies" preached  by  true  energists  and  spiritualists.  If  the 
world  of  energies  comes  to  a  standstill,  it  then  consists  no 
longer  of  active  energies  and  is,  of  course,  no  "eternal  be- 
coming," no  perpetuum-mobile. 

The  energeticists  have  become  the  leading  philosophers 
of  modern  science.  Those  of  them  who  accepted  inorganic 
entropy  of  a  mechanical  character  Avill  probably  accept  or- 
ganic nirvana  of  a  dynamical  character  if  they  can  be 
reached.  Nirvana  contains  the  much  reduced  "hidden  dead 
forces,"  not  in  even  distribution  but  in  indifference,  not  in 
diffusion  but  in  individualisation.  Organic  life  is  the  process 
that  leads  to  it. 

XYin.     GALOMALISM. 

Every  philosophy  or  explanation  of  the  world,  as 
we  have  seen,  is  based  on  a  certain  notion  of  the  essence  of 
the  world.  So  is  galomalism,  but  it  is  the  first  philosophy 
which  proves  its  basic  principle  scientifically,  and  surely  the 
first  which  has  a  reward  offered  for  a  disproof  of  it.  Since 
nirvanaism  is  no  complete  philosophy  by  itself  but  a  branch 
of  galomalism,  the  galomalistic  principle  must  be  understood 
in  order  to  understand  modern  nirvanaism. 

',  Experience  as  well  as  logic  compels  the  notion  of  two 
opposite  forces  in  nature,  an  active  and  a  passive;  without 
them,  the  notion  of  action  cannot  be  constructed.  With  the 
exception  of  some  unreasonable  "philosophers,"  humanity 
does  not  deny  the  duality  of  forces.  But  it  was  not  under- 
stood what  relations  the  forces  have  to  each  other  and  to 
the  absolute.  The  two  monisms  claimed  that  but  one  of 
the  forces  was  the  real  thing  and  the  other  but  a  property 
or  condition  of  it.  We  have  seen  what  inconsistencies  this 
has  led  to. 


72  "WM.    DiANiMAil 

Dualism  accepts  both  forces  as  beings  and  makes  each  an 
absolutum  and  a  stuff,  thereby  gaining  matter  and  spirit 
Dualism  has  several  advantages  over  monism  because  it 
needs  no  empty  space  and  has  «7me  apparent  interaction 
of  two  entities,  at  least  a  mechanical  one.  Accordingly  all 
happenings  in  the  world  are  but  mechanical  additions  and 
substractions  of  those  two  entities,  each  of  which  is  other- 
wise perfectly  independent. 

But  this  notion  is  at  variance  with  experience,  especially 
in  chemistry  where  it  is  plain  that  a  chemical  process  is 
not  an  addition  and  combination  of  two  elements  but  some- 
thing else.  Dualism  is  at  variance  with  all  the  empirical 
laws  of  nature,  as  is  more  fully  shown  in  the  Appendix. 
Multiplication  instead  of  addition  is  required  by  facts  and 
law. 

;Galomalism  rejects  all  forcestuffs  as  impossible  extremes. 
The  forces  do  not  exist  separately  as  entities  or  stuffs,  but 
they  are  the  correlative  factors  whose  constant  product  is  the 
essence  which  by  its  extension  effected  through  heat  is  the 
stuff  which  fills  space  completely,  continually  and  commen- 
surately.  ' 

This  essence,  galom,  is  the  first  ever  proposed  which 
answers  all  the  requirements  for  the  absolute.  It  is  constant 
in  space  and  time  both,  and  yet  allowing  all  the  differences 
in  the  world  because  it  is  no  power.  It  has  no  conditions 
and  no  properties,  it  simply  is  the  to-be  of  the  being  world- 
stuff,  which  is  no  force-stuff,  but  simply  the  space-filling 
being.  The  abstract  notion  of  force  originates  inductively 
when  we  notice  the  galomal  factors,  materity  and  paterity, 
in  the  conditions  as  tendencies  and  in  their  equalisations  as 
causes  of  effects.  The  opposite  forces  may  vary  infinitely 
to  form  the  different  conditions  of  stuff,  but  their  product, 
galom,  never  varies  because  it  is  the  absolute  essence  of  the 
world. 

ISIo  words  are  able  to  illustrate  such  ideas  as  simply 
and  nicely  as  a  correct  figure  for  which  I  refer  to  the  Ap- 
pendix, (A.  5).  The  figure  illustrating  the  fundamental 
principle  of  galomalism  is  not  only  substituting  multiplica- 
tion and  division  for  addition  and  substraction  of  the  forces, 
but  it  also  shows  the  philosophy  of  galomalism  as  the  first 


MODBIRN   NIRVANAISM  7b 

which  is  neither  extremistic  nor  mechanistic.  All  monisms 
and  dualisms  are  extremistic  because  their  entities  are  ex- 
tremes which  exclude  the  logical  necessity  of  infinity  in  the 
small  and  large  and  in  the  weak  and  strong.  Galomalism 
has  no  such  extremes  but  has  the  infinities. 

Infinity,  a  simple  concept,  was  said  to  be  inconceivable 
because  the  people  were  trying  to  imagine  it  as  a  quantity. 
But  the  concept  of  quantity  includes  limitation  and  dimen- 
sion. "Unlimited  quantity"  and  "infinite  universe"  are  self- 
contradicting  phrases.  Quantities  and  units  are  always  lim- 
ited and  dimensional. 

Kants  categories  of  quantity  within  which  "pure  reason" 
was  supposed  to  move  and  beyond  which  it  could  not  get, 
were  the  one,  the  many  and  the  all,  or  unity,  plurality  and 
totality.  For  instance,  the  atom  is  the  one,  the  aggregation 
of  atoms  into  a  substance  is  the  many  and  the  finite  sum 
of  atoms  in  space  is  the  all,  the  universe. 

These  categories  are  the  limits  of  all  mechanistic  theories 
i(;hich  caused  the  latest  "ignorabimus."  Beyond  these  limits 
is  "the  unknowable"  of  the  world-mechanics,  who  are  in- 
consistent enough  to  talk  about  an  "infinite  world,"  when 
they  have  but  a  world-all,  a  universe. 

But  the  logical  concept  of  infinity  is  independent  of  the 
mechanical  quantities.  Infinity  is  not  a  quantity  because 
it  is  unlimited,  dimensionless  and  unmeas  arable  by  units  and 
figures.  The  infinitely  small  or  weak  is  neither  a  null  nor  a 
one  nor  any  definite  quantity,  but  according  to  our  power 
of  imagining,  the  small  may  go  way  below  the  smallest  unit, 
may  it  be  an  atom  or  even  electron,  and  the  large  may  go 
beyond  any  "all"  be  it  even  the  "universe." 

*  To  shorten  this  objection  to  the  principal  foundation 
of  Kant's  critique,  I  postulate  in  place  of  Kant's  categories 
of  quantity  as  limiting  our  possible  knowledge  of  the  world 
to  the  exclusion  of  the  knowledge  of  the  absolute,  the  relative 
categories  of  the  small  and  the  large.  From  a  choosen 
normal  we  call  that  which  is  below  it  small  and  that  v»'hich 
is  above  it  large,  which  does  not  exclude  the  infinities.  But 
it  must  be  understood  that  this  division  is  an  arbitrary  act 
and  that  our  quantities  do  not  concern  the  world  as  such 
which  is  neither  small  nor  large  and,  therefore,  not  conceiv- 


74  WM.    DANMAr. 

able  as  a  quantity.     After  all  infinity  as  a  necessity,  not  as  a 
quantity,  is  a  very  simple  notion,  easily  understood. 

The  difference  between  dualism  and  galomalism  may  be 
shown  by  an  example :  Empirical  science  found  that  it  can- 
not separate  the  two  counterforces.  This  was  stated  in  the 
sentense:  "]S[o  matter  without  force  or  energy,  (heat),  and 
no  force  without  matter."  If  we  put  for  the  passive  force 
lil,  and  for  the  active  force  P,  as  in  the  figures  of  the  Ap- 
pendix, then  this  empirical  decree  reads  like  this:  Xo  M 
without  P  and  no  P  without  M. 

There  are  philosophers  v/ho  disregard  facts;  experiment- 
ers in  mediumism  have  met  them.  But  those  who  try  to  ac- 
knowledge facts  had  to  take  position  to  the  above  empirical 
induction  and  they  did  it  in  accordance  with  their  principles : 
The  materialists  said:  ''l^o  matter  without  energy  and 
no  energy  without  matter — consequently  energy  is  but  a  prop 
erty  of  matter."  The  energeticists  said. — "consequently  mat- 
ter is  but  a  form  of  energy."  The  dualists  said: — "conse- 
quently, they  both  are  there,  matter  and  energy  or  spiritus." 

But  if  they  were  both  there  and,  therefore,  the  world-stuff 
the  combination  of  matter  and  spirit,  it  would  only  be  plainly 
logical  that  a  separation  of  them  were  possible  and  that  each 
could  be  obtained  in  a  pure  form.  Therefore,  dualism  is  not 
in  accordance  with  that  accepted  empirical  decree,  which  is 
also  contained  in  the  empirical  laws  of  nature. 

Since  now  neither  of  M  and  P  can  be  without  the  other, 
as  also  shown  in  our  figures,  galomalism  follows,  namely 
that  neither  of  them  has  an  independent  existence,  that  there 
is  neither  matter  nor  spirit,  that  M  and  P  are  not  combined, 
because  otherwise  separation  would  be  possible,  but  that  they 
are  multiplied  as  the  factors  of  that  vv^hich  really  exists. 
Only  their  product,  galom,  is  essence. 

Some  readers,  not  used  to  consider  philosophies,  may  ask 
what  all  these  considerations  have  to  do  with  the  ghosts  ? 
Absolutely  nothing  with  supernatural  spirits.  A  super- 
naturalist  has  but  contempt  for  the  study  of  nature.  But 
the  readers  who  believe  the  ghosts  are  natural  beings  have 
reasons  to  study  the  general  principles  of  natural  philosophy, 
which  now  includes  nirvanalogy. 


MODERN   NIRVAJNAIiSM  75 

Nirvanaism  being  the  keystone  of  galomalism,  we  must 
first  build  the  flanks  of  the  arch  before  we  can  set  the  key- 
stone. 

XIX.     TEE  CONDITIONS  OF  STUFF. 

Ontology,  the  first  branch  of  philosophy,  is  the  sciene  of 
being  ((Greek:  on).  It  was,  of  course,  no  science  as  long 
as  it  started  with  a  hypothesis.  By  proving  that  galom,  the 
constant  force  product,  is  the  essence  of  stuff,  and,  therefore, 
this  galomal  stuff  the  being  of  the  world,  the  ontological 
question  is  answered  scientifically  in  Article  IX  and  the 
Appendix  thereto. 

The  second  branch  of  philosophy  is  called  metaphysics. 
It  consisted  of  unproven  doctrines  of  that  which  is  behind 
(meta)  nature  (physis).  Metaphysics,  when  true,  is  the 
science  of  that  which  causes  the  world-process  or  which  makes 
nature  necessary.  The  efficient,  causing  and  requiring  part  in 
the  world  is  the  reality.  Galomalistic  metaphysics  is  the 
science  of  reality. 

The  metaphysical  question  which  we  have  to  answer  is 
this:  Wherein  consists  reality?  Stuff  is  the  being.  What 
is  there  about  stuff  that  is  real,  efficient  and  acting  and 
causes  nature  ? 

The  religionists,  believing  in  "nature  and  personified 
mind,"  made  this  supernatural  mind  the  metaphysical,  and 
since  this  nonentity  was  unknowable,  with  the  religionists 
metaphysics  became  a  matter  of  belief. 

The  materialists  made  their  "motion  of  atoms"  the  meta- 
physical. The  spiritualists  made  fire  or  the  burning  of  their 
world-spirit  the  metaphysical.  The  energeticists  made  first 
the  circulation  of  their  energy  and  then  the  equalisation  of 
the  intensity-factors  of  that  world-energy  their  metaphysical. 
The  dualists  made  the  "distribution  and  redistribution"  of 
matter  and  ether,  energy  or  spirit  the  metaphj^sical. 

■  I^one  of  these  vague  metaphysics  could  admit  anything 
but  a  mechanical  nature,  entirely  unfit  for  many  things  that 
happen  and  especially  for  the  production  of  ghosts. 

Galomalistic  metaphysics  may  be  condensed  into  this  sen- 
tence: The  differences  in  the  conditions  of  the  world-stuff 
are  the  cause  of  all  happenings  in  the  world,  or  of  nature. 


76  WiM.    DANMAR 

The  actions,  processes  and  happenings  in  the  world  re- 
quire that  different,  especially  antipolar  conditions  of  stuff 
desire  of  and  meet  for  equalisations.  The  differences  in 
this  respect  are  called  antipolarities.  Without  their  juxta- 
position nothing  can  happen.  The  existing  antipolarity  in 
the  world  is  the  metaphysical  reality,  the  cause  of  nature. 

There  is  no  difference  in  the  essence  of  stuff,  uniformly 
and  continually  galom  extends  in  time  and  space,  therefore, 
galom  itself  is  not  the  cause  of  nature  and  neither  is  it 
affected  by  it,  being  absolute.  But  the  two  factors  of  galom, 
materity  and  paterity,  being  inversely  proportional,  may 
vary  and  form  different  proportions  within  the  absolute  pro- 
duct, and  these  proportions  form  different  conditions  of  stuff, 
here  harder  and  colder  and  there  softer  and  warmer  than  the 
average,  according  to  which  of  the  forces  is  overweighing 
the  other,  and  these  conditions  cause  nature,  because  the 
forces,  being  towardly  opposite,  require  to  do  away  with  the 
differences  and  establish  indifference. 

If  in  a  certain  substance  the  counterforces  are  equally 
strong,  we  call  its  condition  equilibrated,  neutral,  indifferent. 
This  substance  is  at  the  zero  of  preponderance  and,  theor- 
etically, we  call  it  zeron.  In  the  appended  figures,  the 
zeronic  condition  is  represented  at  the  point  0.  If  the  world 
were  consisting  purely  of  zeron,  without  deviations  from  the 
point  of  indifference,  there  could  be  no  equalisation  of  con- 
ditions ;  the  world  would  be  uniform,  processless,  dead.  But 
this  is  only  one  possible  case  which  does  not  happen  to  be 
the  true  one. 

The  condition  of  the  world  is  partly  out  of  dynamic 
equilibrium. 

It  is  not  mechanical  equilibrium  which  is  meant,  because 
dynamics,  properly  understood,  is  no  part  of  mechanics. 
Whether  the  dynamic  inequilibrity  is  limited  to  our  world  of 
fixstars  and  nebulaes,  or  whether  away  from  it  there  are  other 
such  living  worlds  is  a  question  which  concerns  us  but  little. 
But  it  is  another  question,  why  the  world  is  to  some  extent 
out  of  equilibrium. 

To  suppose  a  supermundane  disturber  has  become  im- 
possible, because  the  infinite  allows  of  nothing  outside  or 
above  it,  leaving  no  room  for  it.    A  "first  pusher"  may  have 


MODERN   NIRVANAISM  77 

stood  outside  of  the  "universe"  of  the  old  philosophies,  but 
galomalism  has  no  universe  and,  therefore,  no  standing  place 
for  an  outside  pusher,  nor  interparticle  place  for  an  inside 
mover.     Space  is  taken  up  completely  by  our  galomal  stuff. 

An  initiating  cause  for  the  world's  dynamic  inequalibrity 
could  not  exist,  because  such  cause  itself  would  have  to  be 
founded  in  inequilibrating  conditions  which  are  the  only 
causing  ones,  are,  therefore,  always  contained  within 
causality  even  when  temporally  stagnant.  Suppose  there  was 
a  time  when  there  was  no  inequilibrity,  there  was  then  noth- 
ing which  could  have  disturbed  the  infinite  dead  world,  be- 
cause nothing  else  would  have  had  the  possibility  of  existence. 
ISTothing  could  have  started  causality  by  causing  antipolarity 
because  that  which  is  at  equilibrium  or  apolarity  can  not  get 
out  of  it  by  itself. 

It  is,  therefore,  evident  that  a  varying  amount  of  anti- 
polarity  has  existed  in  the  world  from  eternity  as  the  cause- 
less cause  of  nature.  This  necessary  conclusion  does  not  in- 
convenience us,  because  the  absolute  essence  of  the  world  is 
not  affected  by  it  and  allows  of  varying  conditions. 

The  further  we  go  back  in  time,  the  greater  was  that 
antipolarity.  In  many  cases  it  may  have  been  stagnant 
from  eternity  until  circumstances  favored  equalisations. 
ISTature  then  had  a  beginning.  The  sun  being  a  large  body 
of  solid  and  liquid  elements  which  never  went  through  a 
process,  because  otherwise  they  would  not  burn  as  they  do, 
happened  to  get  into  a  nebula  or  very  large  body  of  polar 
gases,  mainly  hydrogen,  and  made  it  its  atmosphere,  began 
to  burn  and  started  the  nature  of  the  solar  system.  Before 
the  sun  acquired  that  atmosphere  he  may  have  existed  from 
eternity  as  an  elementary  virgin  body  in  argon  or  other 
zeronic  surroundings  as  a  dark  star.      (A  11). 

Antipolarity  had  no  beginning,  but  the  natures  of  the 
various  stars  with  nebular  atmospheres  had  beginnings  and 
will  have  ends.  i 

We  gain  an  idea  of  how  great  the  differences  of  con- 
ditions or  the  antipolarities  may  be  by  comparing  the  heavi- 
est and  most  matero-polar  element,  we  know  of,  uranium, 
with  hydrogen,  the  lightest  and  most  patero-polar.  In  weight 
uranium  is  240  times  as  heavy  as  hydrogen.     If  now  hydro- 


78  WM.    DiANMAR 

gen  be  heated  and  uranium  cooled  in  temperature  as  much 
aa  possible,  then  their  conditions  are  very  far  apart,  so  far 
that  with  equal  amounts  of  cold  or  "matter,"  hydrogen  can 
have  100,000  times  as  much  heat  as  uranium.  And  still, 
equal  volumes  of  these  substances  in  any  temperatures  are 
equal  masses  of  stuff  because  they  are  equal  amounts  of 
galom. 

It  is  such  antipolar  conditions  that  require  and  cause 
nature  or  the  process  of  their  equalization  in  order  to  estab- 
lish equality  at  dynamic  equilibrium,  the  object  of  nature. 
Inasmuch  as  a  certain  mass  of  stuff  has  a  condition  which 
is  internally  bound  or  latent,  it  is  a  substance.  Stuff  and 
condition  together  form  the  concept  of  substance. 

The  substances  have  been  reduced  to  a  number  of  so- 
called  elements.  The  materialists  have  made  some  futile 
attempts  to  explain  "the  interior  constitution"  of  substance 
in  accordance  with  their  atomic  hypothesis.  The  condition 
of  a  substance  then  was  a  certain  aggregation  of  atoms, 
grouped  in  molecules  and  vibrating  in  a  certain  manner. 
But  since  atoms  and  molecules  have  been  degraded  to  mere 
names  for  chemical  proportions,  we  shall  not  waste  time 
playing  with  the  hooks  and  hinges  of  molecules. 

It  will  be  expected  that  galomalism  as  a  new  philosophy 
has  also  a  new  explanation  of  the  interior  constitution  of 
substance.  It  is  illustrated  in  the  Appendix  as  the  spantomic 
constitution.  (A  6.)  It  consists  of  undulating  motions  of 
strengthenings  and  weakenings  of  the  counterforces  through 
the  substance. 

This  inatter  is  mentioned  here  only  because  so  much  fuss 
has  been  made  in  regard  to  atomic  and  molecular  constitu- 
tions that  there  may  be  people  who  would  not  think  much  of 
this  entire  philosophy  if  it  did  not  furnish  a  new  so-called 
"constitution"  in  place  of  the  molecular.  For  nirvanaism, 
my  present  aim,  it  is  of  but  little  importance. 

In  the  inorganic  part  of  the  world,  the  conditions  of  stuff 
may  be  divided  into  four  interwoven  classes:  temperature 
and  electricity  which  are  the  loose  conditions,  and  chemicat- 
ure  (chemical  condition)  and  latenture  (latent  condition, 
"aggregate  state")'  which  are  the  bound  conditions.     Beside 


MODERN    NIRVANAISM  79 

these  there  are  the  organic  conditions  which  are  complicated 
equata  of  the  elementary  condition.      (A  Y). 

Since  our  metaj3hysics  is  the  science  of  conditions  and 
physics  the  science  of  their  equalisations,  the  conditions  of 
the  world-stuff  and  what  happens  in  them  are  of  special  in- 
terest also  to  those  who  want  to  know  something  about  "the 
other  world,"  which  is  no  "other  world"  at  all  than  ours, 
except  in  regard  to  conditions.      (A  8). 

XX.    MAGNETISM  AND  GRAVITY. 

ISTeither  materialism,  energism  or  spiritualism  nor  dual- 
ism has  a  consistent  explanation  of  magnetism  and  none  of 
gravity. 

The  two  counterforces  of  stuff,  materity  and  paterity, 
are  equally  important  as  factors  of  essence,  but  they  are  of 
towardly  tendencies;  they,  therefore,  strive  to  balance  and 
neutralize  each  other.  An  active  force  can  be  satisfied  only 
by  a  passive  force  of  equal  strength.  If,  therefore,  in  two 
conditions  the  one  force  is  overweighing  in  the  one  and  the 
other  force  in  the  other  condition  they  try  to  equilibrate 
through  equalisation  of  the  conditions  formed  by  them. 

On  an  average  the  Avorld  is  at  equilibrium,  but  in  some 
important  details  it  is  not.  The  necessity  of  establishing 
and  maintaining  dynamic  equilibrium  throughout  is  magnet- 
ism. It  is  the  cardinal  necessity  in  the  world  of  which  all 
other  necessities  are  branches.  In  regard  to  conditions,  mag- 
netism is  the  form  of  their  dynamic  relations. 

Magnetism  has  two  opposite  energies,  attraction  and  re- 
pulsion, which  are  correlative  factors  like  the  counterforces 
which  they  represent.  These  energies  are,  therefore,  under 
the  same  law  as  the  forces,  which  means  that  they  are  in- 
versely proportional. 

Being  towardly  opposite  in  tendencies,  it  follows: 
Materity  attracts  paterity  and  repulses  materity;  paterity 
attracts  materity  and  repulses  paterity. 

Both  energies  are  always  present  and  on  the  average  of 
equal  strength,  just  as  well  as  the  essential  factors  which  exert 
them  internally  and  externally.  In  a  polar  condition,  the 
smaller  energy  is  neutralized  by  an  equal  amount  of  the 
larger  energy,  and  of  the  latter  it  is  but  the  overweighing 


80  WM.    DANMAtt 

part  which  exerts  itself  externally,  or  rather  in  touching  con- 
ditions, either  as  attraction  or  repulsion  of  other  forces. 
Indifference  does  not  mean  absence  of  magnetism  but  equal- 
ity of  its  opposite  energies. 

If  two  substances  are  in  the  same  realm  of  polarity,  for 
instance  both  with  preponderant  specific  heat,  they  repulse 
each  other.  All  polar  gases  repulse  each  other  and  themselves 
which  causes  their  diffusions,  and  all  liquid  and  solid  sub- 
stances repulse  each  other  and  themselves  which  causes  their 
solutions.  But  if  two  substances  are  antipolar,  being  on  op- 
posite sides  of  the  zero-condition,  then  they  attract  each 
other.  The  zero-substance,  zeron,  is  indifferent  to  all  other 
conditions  because  it  has  no  preponderant  energy. 

Magnets  with  preponderant  heats  of  temperature  or 
electricity  and  to  some  extent  also  chemical  magnets  induce 
the  surrounding  substances,  and  if  these  are  air  of  cool  tem- 
perature, the  magnets  gain  atmospheres  by  attracting  and 
strengthening  the  cold  or  materity  of  the  air.  In  this  way, 
the  attraction  is  transmitted  through  induction  of  an  at- 
mosphere to  other  bodies,  for  instance  from  the  earth  to 
the  moon.  Preponderant  or  transmitted  attraction  exists 
only  between  antipolar  conditions  which  in  this  way  main- 
tain the  average  equilibrium,  and  the  attraction  is  the 
stronger,  the  greater  the  antipolarity.  ' 

To  say  that  "matter  attracts  matter"  means  as  much  as 
that  women  attract  women.  In  reality,  feminality  attracts 
masculinity  and  repulses  feminality  and  vice  versa-  "Uni- 
versal attraction"  is  a  mistake.  There  is  just  as  much  re- 
pulsion as  attraction. 

The  law  of  preponderant  forces  and  energies  is  illustrated 
in  the  Appendix.  It  is  also  shown  how  through  transmitted 
energies,  the  general  equilibrium  of  the  world's  condition  is 
maintained.  The  preponderant  energies  cause  tensions, 
pressures,  motions  and  meetings  for  the  equalisations  of 
stuff-conditions.  Only  these  preponderant  energies  are 
exertive  in  nature  and  externally  effective  while  those  bal- 
anced in  the  substances  are  imperceptible. 

Gravity  is  the  preponderant  attraction  in  the  magnetism 
between  differing  celestial  bodies.  It  differs  from  other  such 
magnetic  attraistion  only  through   its  greatness.      The   sun 


MODEEN   NIRVANAISM  81 

attracts  the  earth,  because  the  larger  parts  of  them  are  anti- 
polar.  Two  suns  of  equal  polar  conditions  repulse  each  other, 
or,  if  the  resultants  of  each  of  their  polarities  should  be 
apolaritj,  they  would  be  indifferent  to  each  other.  Small 
bodies  on  earth  are  heavy  because  they  are  colder  than  the 
earth.  This  antipolarity  is  partly  in  the  chemical  conditions 
and  partly  in  temperatures.  The  attraction  per  volume  to 
volume  need  be  but  small,  the  size  of  the  earth  multiplies  it 
to  its  greatness. 

In  the  Appendix,  magnetism  receives  the  same  classifi- 
cation as  the  conditions  of  stuff,  the  chemical,  latental,  tem- 
peral,  but  in  a  general  view,  it  is  required  and  agrees  with 
experience,  that  the  colder  the  bodies  on  earth,  either  chem- 
ically or  in  temperature,  the  heavier  are  they.  It  follows 
that  in  case  we  heat  a  body,  we  reduce  its  specific  weight, 
which  also  agrees  with  experience.  Yet  the  weights  of  sub- 
stances, "atomic  and  molecular"  weights,  are  not  exactly 
true  measures  of  their  materities,  because  parts  of  the  latter 
are  neutralized  in  the  substances.  But  the  preponderant 
part  is  so  much  multiplied  by  the  size  of  the  earth  that  the 
other  part  is  negligibly  small,  especially  with  the  heavier  sub- 
stances, while  with  the  gases  it  may  play  its  perceptible  part 
as  is  indicated  by  the  smaller  "atomic  heats"  of  them. 

The  immense  gaseous  masses  between  the  celestial  bodies 
are  induced  to  fonn  magnetic  atmospheres  which  intersect 
and  extend  indefinitely,  transmitting  the  magnetic  induc- 
tions between  the  bodies. 

A  falling  body  compresses  the  resistance  of  the  air  in 
front  of  it,  thereby  increasing  its  coldness  which  cools  the 
body,  increases  its  antipolarity  with  the  earth  and  the  attrac- 
tion, expressed  in  the  increase  of  its  motion. 

Kow,  there  is  JSTewton's  law  of  gravitation.  It  differs 
from  the  other  laws  of  nature  which  we  have  accepted,  in  this, 
that  it  is  not  an  empirical  but  a  speculative  law  and  that  it 
supposes  an  entirely  different  form  of  increase  of  a  force  or 
energy.  The  other  laws,  Dulong  and  Petit's,  Ohm's,  Boyle's, 
have  been  gained  inductively  from  observations  of  experi- 
ments, but  ISTewton's  law  has  been  deducted  from  spatial 
and  mechanical  circumstances  which  are  not  pertaining  to 
the  iBSSent*  of  things  but  are  modifying  relations. 


82  ^^     DAXVAS 

Xewton'a  law  of  gravitation  starts  with  the  improven 
Bupposition  that  the  energv  of  the  fall,  misloadinglj  called 
"Velocity,"  increases  uniformly.  It  is  a  mechanical  law 
rppre<«nt<ed  by  the  angle  and  cone,  instead  of  by  the  logarith- 
mic curre.  But  uniform  increase  includes  the  zero  at  its 
itart  The  energy  tiiat  causes  tlie  body  to  fall,  gravity,  ac- 
cordingly, begins  with  notiiing  and  then  gains  equal  amounts 
in  equal  unites  of  time,  wherefrom  is  not  stated. 

Newton's  law  which  destroys  "pot^itial  energy"  and 
creates  '''kinetic  energy"  out  of  nothing,  conflicts  with  the 
modem  "law  of  the  pneservation  of  energy."  The  gravity 
of  the  body  before  the  fall  began  was  weight,  at  the  beginning 
of  the  fall  that  weight  was  transformed  into  fall-entrgy, 
whidL,  therefore,  begin?  with  a  certain  strength  fixed  by  gpe- 
cific  weight.     It  has  no  zero. 

I  am  fully  aware  of  what  I  am  doing  when  showing 
**Xewton's  ere^t  law  of  gravitation"  as  a  mistake.  It  has 
been  the  greatest  obstacle  to  modem  philosophy.  It  pre- 
vented the  explanation  of  gravity.  It  compelled  and  forti- 
fied the  mechanistic  theory  of  nature.  It  made  the  ghosts 
eeem  impt^sible,  theoretically. 

In  the  Appendix,  I  explain  this .  imtrue  law  and  the 
objections  to  it  more  fully — (A  9).  Newton's  law  is  the 
principle  one  of  the  mechanical  *laws  of  nature"  which 
make  the  spiritists  appear  as  "frauds  and  lunatics."  It  is 
a  great  untrutii  whidi  must  be  removed  in  order  to  prove 
aiiranaism.     (A  10). 

XZI.    THEORIES  OF  SATURE. 

Ontology  and  metaphysics  are  followed  by  physics  as 
the  third  branch  of  philoisophy,  explaining  nature.  We  have 
also  a  fouith  branch,  nirvanalogy,  which  concern  it-self  with 
the  products  of  natures. 

The  direct  myaning  of  *^ture"  is  birth.  Its  applica- 
cation  to  the  world  process  dates  from  the  time  of  matri- 
arehism.  Concluding  from  thexnselves  to  the  world  in  gen- 
eral, hnmanitj  cxMiceived  the  origin  and  production  of  new 
ooD«litions  and  things  as  giving  birth  to  them  by  the  xmi- 
T«rsal  motlier  or  matter. 

Nmivare,  (Latin:  wtimr^)  was  the  manner  in  which  the 


WODBRN    KIRViLNAISM  83 

world-mother  created  all  things.  The  word  was  maintained 
also  when  the  naturing  entity  became  a  world-father  and  a 
pair  of  world-parents  and  is  still  maintained  when  we  see 
that  it  is  a  hermaphrodite. 

It  was  not  wrong  that  the  primitive  philosophers  bor- 
rowed their  symbols  from  sexualism,  because  in  regard  to 
ontology  and  metaphysics,  there  is  no  difference  between 
the  organic  and  the  inorganic,  the  difference  is  only  in 
physics.  To  perceive  the  natural  world  as  being  sexual  is 
true  in  principle,  though  the  form  may  be  symbolical. 

Since  galom  is  constant  and  stuff  commen'^urate,  there  are 
no  differences  in  the  world  but  those  of  conditions.  Nature, 
therefore,  can  consist  only  of  changes  of  conditions.  The 
question  is  now  which  direction  has  this  process  of  changing 
the  conditions  of  the  world-stuff,  and  here  it  is  where  we  meet 
the  different  theories  of  nature.  Four  propositions  have  been 
fonvarded : 

First,  nature  has  the  direction  from  the  warm  and  soft 
to  the  cold  and  hard  condition,  it  is,  therefore,  a  general  ma- 
terialisation of  the  world.  This  theory  of  nature  finds  its 
principle  representative  in  the  Kant-LapLico  theory  of  the 
origin  of  the  solar  system  (A  11). 

Second,  nature  has  the  direction  from  the  cold  and  hard 
to  the  warm  and  soft  condition,  is,  therefore,  a  general  spirit- 
ualisation  of  the  world  The  latest  notions  in  accordance 
with  this  theory  are  those  forwarded  by  some  experimenters 
with  the  heaviest  and  coldest  substances  of  the  uranium  class, 
who  actually  believe  that  these  substances  create  heat  and 
transmute  to  substances  with  high  specific  heats  such  as 
helium. 

Third,  nature  is  a  pendulation  in  the  above  two  oppo- 
site directions,  an  everlasting  meaningless  forward  and  back- 
ward process,  a  perpetuum  mobile,  a  circulation  of  forces, 
etc.     This  theory  is  the  most  popular. 

Fourth,  nature  is  the  process  of  equalizing  the  conditions 
of  the  world-stuff  and  equilibrating  the  forces  of  this  stuff, 
it  has,  therefore,  the  direction  from  both  sides  of  the  in- 
equilbrating  conditions,  or  from  both  sides  of  anti-polarity 
to  the  middle,  the  point  of  dynamic  equilbrium  or  apolarity. 
This  is  the  galomalistic  theory  of  nature. 


84  "WM.    DANMAiR 

It  is  the  first  and  third  propositions  which  are  most  pop- 
ular and  often  both  accepted  by  one  and  the  same  scientist 
the  first  for  his  astronomy  and  the  third,  for  his  philosophy ; 
inconsistency  being  the  rule. 

Materialism  explains  nature  as  a  process  of  uneven  dis- 
tribution and  redistribution  of  atoms,  which  in  their  interior 
have  no  need  for  it  and  do  not  change  by  it.  Through  mere 
mechanical  and  unexplainable  motion  the  atoms  condense 
to  various  substances  and  bodies  of  which  the  organic  are 
the  most  peculiar,  and  then  again  they  disperse  to  vapors 
and  inperceptible  gases,  only  to  come  back  and  go  the  same 
round  again  for  all  time.  i 

Mechanics  is  the  science  of  the  motion  and  rest  of  bodies. 
Since  nothing  can  happen  in  a  world  of  material  atoms  and 
empty  space  but  motion  or  change  of  location  of  the  atoms, 
the  materialistic  explanation  is  rightly  called  "the  me- 
chanical theory  of  nature,"  but  it  is  not  the  only  theory 
which  is  mechanical. 

The  material  world,  then,  is  an  ever-running  machine, 
a  pcrpetuum-mobile,  which  produces  an  destroys  repeatedly 
and  perpetually  without  cause  or  purpose  and  without  ever 
consuming  its  motion  and  material.  Scientists  who  most 
emphatically  deny  the  possibility  of  a  perpetuum-mobile  in 
a  small  scale  believe  in  it  in  a  large  scale.  It  is  the  size  that 
imposes  on  them.  ^ 

The  world-process  accordingly  is  a  useless  play  of  pur- 
poseless atoms  which  never  began  and  will  never  end  and 
which  furnishes  no  final  product,  such  as  finished  ghosts.  A 
man  also  is  a  machine  of  moving,  pushing,  dancing  atoms 
which  finally  fall  apart  when  no  individuality  of  the  man 
is  left.  No  believer  in  this  mechanistic  explanation  of  nature 
can  accept  the  ghosts  if  he  is  something  of  a  consistent  thinker. 

The  spiritualistic  theory  of  nature  was  not  developed 
very  far.  A  continual  burning,  "an  eternal  becoming,"  as 
Heraklitos  called  it,  was  nature  to  the  genuine  spiritualists. 
A  fijial  product  of  the  process  is  also  excluded  in  this  case. 
Spiritualism  knows  no  ghosts,  that  is  to  say,  true  spiritual- 
ism, as  explained  in  a  previous  article.     The  world-spirit 


MODERiN    NIRVANAISM  85 

may  at  times  condense  and  take  material  conditions,  but 
always  strives  back  to  the  spiritual,  "The  world  fell  into 
matter ;"  nature  is  now  the  process  of  spiritualizing  the  fallen 
materialized  world.  The  English  experimenters  with  "radio- 
active matter"  are  helping  this  process  along  by  "unlocking" 
the  spirit  or  energy  of  the  most  material  conditions,  and  by 
furnishing  the  opportunities  for  "atomic  disintegration"  and 
''self -transmutation." 

The  dualistic  theory  of  nature  explains  it  as  a  con- 
tinual shifting  of  matter  and  ether  or  spirit.  The  material 
atoms  remain  moving  as  before,  but  instead  of  in  empty 
space,  they  move  in  resistless  ether,  which  plays  no  part  in 
the  performance  except  to  get  out  of  the  way.  But  it  is 
seldom  the  dualists  handle  their  two  entities  consistently. 

Somewhat  differently  defined  is  nature  by  the  dualism 
of  "matter  and  energy."  Spencer  explains  it  as  "distri- 
bution and  redistribution  of  matter  and  energy."  Energy 
in  forms  of  heat  takes  the  active  part  as  if  taking  hold  of  the 
atoms  and  moving  them  around  like  a  horse  a  cart,  ^ut 
this  energy  is  like  a  horse  that  carts  earth  from  one  dump 
to  another  and  back  again,  the  same  circuit  all  the  time, 
never  getting  through.  It  is  evident  that  this  dualism  has 
no  room  for  the  ghosts. 

The  nature-theory  of  that  energism  which  denies  matter, 
differs  from  the  above  pendulatory  theories  inasmuch  as  it 
leads  the  pendulum  to  equilibrium  and  a  stand-still,  but 
it  is  not  a  dynamical  but  a  mechanical  equilibrium,  that  of 
even  distribution  of  energy,  that  it  leads  to.  Energism  ex- 
plains nature  as  an  equalization  of  varying  "intensity-fac- 
tors" of  energy.  Of  course  any  equilisation  in  any  line  leads 
to  a  condition  of  uniformity.  The  effect  of  the  nature  of 
energism  is  uniform  distribution  of  energy  in  space.  The 
process  is  mechanical,  the  result  is  mechanical  entropy.  But 
it  is  a  general  entropy,  mainly  in  temperature,  which  can- 
not be  represented  by  ghosts. 

A  dualistic  energism  with  an  active  and  a  passive  energy 
could  perhaps  postulate  a  notion  of  individualized  entropy, 
similar  to  nirvana,  but  the  unpopularity  of  the  ghosts  pre- 
vents the  energists  to  establish  anything  so  improfitable. 

All  the  above  theories  of  nature  are  mechanical,  taking 


86  WM.    DAXMAR 

into  account  only  bodies,  masses  and  their  motion,  not  the 
forces.  Dynamics  is  not  the  science  of  motion  but  of  forces. 
The  mechanistic  philosophies  have  no  such  science.  It  is 
not  a  part  of  mechanics,  it  has  its  own  laws,  as  shown  in 
the  Appendix. 

Monistic  mentalism  explains  nature  as  the  thinking  of 
its  world-mind.  This  process  produces  ideas  which  are  the 
things  in  the  world.  Generally  these  ideas  are  continually 
remodelled,  but  some  of  them  may  be  lasting  and  then  form 
the  ghosts.  It  is  not  clear  though,  whether  the  ''spirits" 
are  mere  minds  from  brains  or  whether  they  extended 
through  the  entire  nervous  system  of  the  living.  But  they 
are  pure  abilities  without  bodies,  conscious  thoughts  without 
brains. 

But  mentalism  was  combined  with  materialism.  It 
placed  mind  above  nature  or  the  working  of  the  material 
machine,  it  became  supernatural.  This  is  inconsistent  with 
nature,  the  concept  of  which  includes  all  processes  and  func- 
tions in  the  world,  also  those  of  minds,  but  I  have  no  time  to 
point  out  all  the  inconsistencies  of  this  semi-supernaturalistic 
dualism.  Nature  here  also  remains  what  it  was  before,  the 
everlasting  rush  of  the  material  machine,  but  each  living  ma- 
chine, such  as  a  man,  is  manipulated  by  an  individualized 
piece  of  the  supernatural  mind,  which  leaves  it  at  dying  to 
exist  as  a  ''supernatural  spirit." 

It  is  a  peculiar  fact  that  of  all  the  old  philosophies  this 
phantastic  imscicntific  dualism  of  ''matter  and  mind"  or 
''nature  and  spirit,"  or  "the  real  and  the  ideal,"  or  "the 
physical  and  the  psychical,"  or  whatever  the  two  entities 
are  called,  is  the  only  one  which  can  admit  the  existence  of 
ghosts — ^no  natural  ghosts  though,  but  "supernatural  intel- 
ligences," commonly  called  "spirits." 

The  galomalistic  theory  of  nature  means:  The  world- 
process  is  directed  neither  from  the  warm  to  the  cold  nor 
vice  versa,  nor  does  it  pendulate,  but  it  works  from  both 
sides  to  the  middle.  Xature  is  the  process  of  equalizing 
the  anti-polar  conditions  of  the  world-stuff  and  equilibrating 
its  counter-forces.  The  most  effective  form  of  nature  is 
organic  life  and  the  products  of  it  are  the  vegetable,  animal 
and  human  ghosts  and  the  resulting  condition  is  nirvana. 


MODERN'    NTRVAKAISM  87 

XXII.     TEE  LAVi-  OF  NATURE. 

Since  that  English  judge  who  pronounced  the  medium 
Slade,  guilty  of  fraud,  based  his  decision  on  the  testimony 
of  experts  who  said  that  ''spiritism''  is  against  the  kno%vn 
laws  of  nature,  an  assertion  often  made  by  opponents,  these 
laws  should  have  been  the  main  subject  of  discussion  for  the 
"spiritualists"'  if  they  were  "up-to-date." 

The  ^'great  known  laws  of  nature"  referred  to  are  the 
mechanical  laws  of  materialism,  and  anyone  who  knows  both, 
''spiritism''  and  these  laws,  must  admit  that  there  is  a  deadly 
conflict  between  them,  and  that  if  the  one  is  true,  the  other 
is  not- 

Except  supematuralists,  everyb-rdy  considers  it  a  self- 
understocKi  matter,  that  aU  happenings  in  the  world  must 
take  place  within  the  laws  of  nature  if  they  are  the  true  laws 
and  no  mistaken  fictions  of  speculators.  Let  me  put  the 
issue  clearly :  If  the  laws  of  nature  of  materialism  are  true, 
no  mediimiistic  demonstrations  will  ever  be  sufficient  to 
prove  the  existence  of  "spirits" ;  they  simply  cannot  be. 

Some  * 'modem  spiritualists"  have  avoided  the  struggle 
against  'the  great  known  laws  of  nature''  of  materialism 
by  taking  the  position  that  besides  these  '^material  laws,*' 
there  are  also  ''spiritual  laws,"  which  reminds  of  the  time 
of  Galileo  when  the  starters  of  modem  science,  to  avoid 
being  burned  at  the  stakes,  advanced  the  suggestion  that 
there  were  two  kinds  of  truth,  "religious''  truth,  according 
to  which  the  sun  swung  around  the  earth,  and  scientific  truth, 
according  to  which  the  earth  swung  around  the  sun- 
As  there  is  possible  but  one  truth,  5<3  also  but  one  true 
law  of  nature.  Truth  is  the  agreement  of  our  ideas  with 
facts  and  things  as  they  are,  and  a  true  law  is  the  mathemat- 
ical representation  of  essentally  and  circumstantially  re- 
quired actuality. 

Commonly  a  law  is  a  rule  of  action  made  by  a  power. 
A  law  is  always  made  and  if  referring  to  social  matters 
may  have  various  applications.  We  may  abide  by  it  or 
break  it.  The  ruling  necessities  in  nature,  fotmding  in  the 
essense  and  conditions  of  the  world-stuff  and  m<>dified  by 
circumstances  in  space  and  time,  were  also  conceived  as 


WM.    DA/NMAR 


laws  made  by  a  siipermiindane  law-giver,  and  were,  there- 
fore, called  "the  laws  of  nature."  Science  has  dropped  the 
religions  sense  of  it  but  has  kept  the  term. 

According  to  the  scientific  use  of  the  term  "laws  of 
nature,"  they  are  not  made  by  a  power  nor  are  they  con- 
tained in  reality,  but  they  are  formulated  by  men  to  express 
the  necessities  for  nature  and  the  circumstances  in  nature, 
in  order  to  define  and  predict  the  form  of  processes  as  re- 
quired and  fixed  by  the  essence  and  conditions  of  the  world. 
These  laws,  therefore,  are  evervalid,  unchangeable,  all  em- 
bracing, unavoidable,  exceptionless. 

But  a  law  may  not  only  be  that  of  nature  as  a  process 
but  also  that  of  conditions  and  essence.  If  the  law  that 
expresses  essence  is  known,  the  others  follow.  There  being 
but  one  essence,  there  can  be  but  one  law  of  nature  as  the 
mathematical  form  of  all  happenings  and  processes,  neces- 
sary by  existing  conditions  of  the  world-stuff. 

The  "laws  of  nature"  are  of  two  classes:  empirical  and 
speculative.  The  empirical  laws  of  nature,  such  as  Boyle's 
in  physics,  Dulong  and  Petit^s  in  chemistry  and  Ohm's  in 
electrics,  which  are  all  accepted  and  embodied  in  the  one 
law  of  the  inverse  proportionality  of  the  counter-forces,  are 
not  those  "known  laws  of  nature"  which  make  our  ghosts 
impossible  because  no  philosophy  heretofore  has  made  use 
of  them,  they  agreeing  neither  with  monism  nor  dualism. 
•  But  the  speculative  laws  of  nature  of  materialism,  which 
are  the  same  as  the  laws  of  space  and  time,  bodies  and  motion, 
or  of  the  science  of  mechanics, — these  are  "the  known  laws" 
on  which  the  opposition  to  "spiritism"  is  based,  and  these 
laws  I  prove  to  be  delusions. 

The  mechanical  laws  have  not  been  gained  by  careful 
experiments  with  stuff,  like  the  empirical,  but  they  have  been 
speculatively  deducted  from  the  conceptions  of  space  and 
time.  They  are  the  laws  of  spatial  circumstances  and  as 
such  are  laws  in  nature,  modifying  the  law  of  nature  which 
refers  to  essence,  forces,  conditions  and  actions. 

But  the  mechanical  laws  of  rest  and  motion  have  also 
been  applied  to  forces  and  energies,  thereby  making  dynamics 
a  part  of  mechanics.  These  laws  are  based  on  the  suppo- 
sition of  uniform  increase  of  a  natural  force,  while  the  em- 


MODEiRN   NIRVANAISM  89 

pirical  laws  show  a  geometrical  increase.  The  principal 
difference  between  these  laws  regarding  the  forces  consists 
in  this:  the  speculative  laws  are  represented  by  an  angle 
and  the  empirical  laws  by  the  figure  limited  by  the  logarith- 
mic curve  and  its  axis.  The  first  include  the  absolute  zero 
of  a  force  and  the  latter  exclude  it. 

The  mechanical  increase  is  shown  best  with  a  machine, 
it  starts  its  work  with  a  zero  and  then  produces  a  certain 
quantity  in  every  unit  of  time,  according  to  arithmetical 
progression.  But  nature  never  starts  with  a  zero  but  always 
with  a  certain  quantity,  like  in  the  production  of  bacteria 
of  which  one  becomes  two,  these  four,  these  eight,  etc.  The 
difference  between  mechanical  and  natural  production  is 
now  as  follows: 

Machine:  0,  1,  2,  3,  4,  5,  6,  7,  etc. 

mture:  1,  2,  4,  8,  16,  32,  64,  128,  etc. 

Nature  is  no  machine.  These  two  progressions  as  laws 
of  forces  show  in  the  simplest  manner  the  difference,  between 
"the  known  laws  of  nature"  v/hich  are  untrue  and,  the  new 
law  of  nature  which  is  a  proven  truth.  In  the  Appendix 
more  complete  proofs  are  to  be  found. 

Nature  being  the  general  process  of  equalizations  of  stuff- 
conditions,  the  law  of  equalization  is  the  immediate  law  of 
nature.  Here  now  we  meet  "a  known  law  of  nature"  which 
is  a  peculiar  compromise  between  the  mechanical  and  the 
empirical  laws,  but  wrong  all  the  same.  It  is  Richmann's 
law  of  equalization  which  has  been  accepted  by  the  mater- 
ialists and  not  yet  objected  to  by  the  energeticists.     (A  12). 

The  illustration  of  this  law  in  the  Appendix  shows  that 
it  supposes  the  indistrutibility  of  matter  and  the  constancy 
of  the  product  of  matter  times  heat,  our  galom,  but  it 
destroys  heat.  Why  not?  To  materialism  heat  is  but  a 
property  of  matter  and  properties  are  destructible,  only  entity 
is  not.  The  said  law  was  formulated  before  "the  indistructi- 
bility  of  heat"  was  proclaimed  as  a  consequence  of  "the 
law  of  the  persistency  of  energy." 

The  energeticists  have  not  yet  objected  to  Newton's  law 
which  lets  a  natural  energy  start  with  nothing,  nor  to  Rich- 
mann's  law  which  destroys  a  natural  force  partly,  neither 
have  they  conformed  to  the  empirical  laws.      Of   official 


90  WM.    RANMAR 

scientists  it  could  hardly  be  expected  to  oppose  Newton's 
laws  and  independent  philosophers,  there  are  not  many. 

The  galomalistic  law  of  equilization  as  illustrated  in  the 
Appendix,  is  a  part  of  the  mathematical  representative  of 
the  entire  system  of  galomalism,  called  contravaxantism,  but 
I  cannot  demonstrate  it  here.  From  what  has  been  estab- 
lished before,  it  is  evident  that  the  following  conditions  are 
required  from  the  true  law  of  equalization:  first  the  con- 
stancy of  galom,  second  the  permanence  of  stuff  or  of  the 
total  mass  of  the  equalizing  substances,  and  third  the  equal 
importance  of  the  two  counterforces. 

For  instance  if  the  one  substance  has  2  M  x  16  P  and 
the  other  8  M  x  4  P  for  its  factors  after  they  have  equal- 
ized the  factors  are  4  M  x  8  P ;  they  are  now  the  mean  pro- 
portionals of  the  forces  of  the  elements.  Their  product 
remains  constant  but  the  forces  which  have  no  being,  are  no 
entities,  reduce  with  each  equalization,  as  required  to  main- 
tain the  constant  product.  The  law  of  persistency  is  ap- 
plicable only  to  that  which  has  being,  which  in  the  last  in- 
Btance  is  nothing  but  stuff,  maintaining  its  essence.  But 
forces  and  energies  are  changeable  and  reducible  and  prop- 
erties are  destructible. 

The  equal  importance  in  opposition  or  the  equal  essential 
strength  of  the  counter-forces  shown  in  the  law  of  equali- 
zation of  conditions  causes  the  continuance  of  this  process 
until  the  condition  of  dynamic  equilibrium,  nirvana,  is 
reached.     The  law  of  nature  leads  to  the  final  zero  of  nature. 

XXin.     INORGANIC  LIFE. 

Organic  life  being  supported  by  inorganic  life,  the  study 
of  the  latter  is  fimdamental  for  the  study  of  nirvana,  be- 
cause in  the  inorganic  we  find  much  simpler  forms  and  con- 
ditions and  yet  the  same  essence  and  law  as  in  organic  life. 

The  condition  of  the  dimensionless  mass  of  stuff  of  the 
world  is  not  uniform.  Particles  sej)arate  into  various  con- 
ditions and  form  many  substances.  These  conditions  are 
mainly  temperature,  electricity,  the  chemical  and  latental 
conditions  and  those- of  organic  life  and  its  products. 

If  we  now  call  the  average  or  middle  condition  of  the 


MODERN    NIRVANAISM  91 

world-stuff,  where  the  counter-forces  are  equally  strong,  the 
zero  of  dynamic  preponderance  and  the  equilibrated  sub- 
stance at  this  zero  the  zeron,  then  the  entire  world  would  con- 
sist of  zeron  if  nature,  the  equilibrating  process  had  accom- 
plished its  task. 

This  theoretical  zeron  is  fully  corroborated  by  facts.  We 
know  at  present  several  indifferent  or  dead  substances,  the 
so-called  "reactionless  elements."  Their  names  are  argon, 
neon,  krypton,  and  xenon.  They  are  dead  because  they  enter 
no  action  and  take  no  part  in  nature.  Only  under  such  great 
strains  as  exercised  in  a  laboratory  do  the  dead  substances 
materialize  their  latent  conditions  from  the  gaseous  to  the 
liquid,  but  that  is  the  only  change  they  undergo ;  they  cannot 
be  induced  to  enter  a  chemical  process. 

While  it  is  said  of  the  substances  of  nature  that,  on  ac- 
count of  their  interior  constitution,  they  are  temporarily  at 
"lable  equilibrium,"  the  substances  of  death  are  at  "stable 
equilibrium."  It  is  a  fixed  interior  equilibrium  of  the 
counter-forces  which  causes  these  substances  to  be  self- 
sufficient,  indifferent  and  inaffectible.  These  inorganic 
substances  differ  somewhat  in  their  chemical  conditions ; 
they  have  been  placed  into  different  chemical  periods  as 
if  each  such  period  had  its  own  antipolarity  and  dead  point. 
It  would  indicate  that  inorganic  nature  cannot  reach  the  final 
point  of  perfect  dynamic  equilibrium.  But  we  must  go 
slow  with  that  conclusion. 

Helium  has  also  been  found  to  be  a  dead  substance.  It 
originates  in  the  liveliest  of  lifes  and  arises  like  a  phoenix 
from  the  hottest  of  fires.  It  is  the  product  of  the  combustion 
of  radium  and  hydrogen.  The  experimenters  have  not  seen 
this  combustion  but  still  believe  that  radium  is  doing  it 
all  alone,  contrary  to  the  laws  of  nature.  "Atomic  disinte- 
gration" and  "transmutation"  form  important  parts  of  their 
explanations. 

According  to  Dulong  and  Petit' s  law,  the  hea\'y  sub- 
stances of  the  class  of  uranium  must  have  a  very  low  factor 
of  heat  and  can,  therefore,  not  furnish  the  heat  radiated  in 
the  process  in  which  such  substance  plays  part.  But  people 
who  believe  that  coal  when  burning  furnishes  the  heat  of 


92  WM.    DIANMAR 

the  fire  instead  of  the  oxygen,  may  also  believe  in  the  locked 
up  heat  of  radium  doing  such  wonders  when  "unlocked." 
Hydrogen,  present  in  the  air  to  a  small  degree,  can  pass 
through  enclosures  as  well  as  helium,  if  strongly  attracted, 
and  can  continually  come  in  contact  with  radium  to  pro- 
duce helium,  or,  if  radium  lies  in  water,  hydrogen  can  be 
gained  from  the  water  to  produce  argon  like  organic  life 
gains  hydrogen  from  water  to  produce  zeron. 

If  we  assume  that  the  passive  force  (materity)  of  uran- 
ium is  240  times  as  strong  as  that  of  hydrogen  (it  weighing 
240  times  as  much)  than  the  latent  heat  of  hydrogen  is  240 
times  as  strong  as  that  of  uranium  and  with  equal  amounts 
of  materity  (say  weight)  of  both,  the  former  holds  5Y600 
times  as  much  heat  as  the  latter,  if  measured  as  quantities. 
Before  equalizing  chemically  with  uranium  or  radium,  hy- 
drogen changes  a  large  portion  of  its  latent  heat  into  tem- 
peral  heat  (heat  in  temperature)  which  is  then  "the  large 
amount  of  energy  produced  by  radium"  as  wrongly  con- 
ceived by  the  experimenters.  Fortunately,  on  earth,  this 
process  is  very  limited  but  the  sun  with  its  virgin  elements 
has  an  atmosphere  rich  of  hydrogen  and  in  it  burn  the  va- 
pors of  the  opposite  chemical  extreme,  such  as  uranium, 
radium,  etc.,  producing  helium  and  freeing  an  immense 
amount  of  heat  of  the  hydrogen,  the  solar  heat. 

On  the  sun  there  is  the  liveliest  of  inorganic  life  between 
the  extremes  of  chemical  reality  and  without  requiring  or- 
ganic life,  these  extreme  conditions  with  one  immense  action 
jump  to  zeronity,  into  nivana  at  helium  and  to  that  extent 
that  it  has  become  helium  the  sun  is  dead. 

Where  there  are  no  nebulae,  the  interstellar  spaces  are 
filled  with  dead  stuff  which  was  never  in  polarities  and  never 
went  through  a  process  but  was  dead  from  eternity.  The 
dead  stuff  transmits  any  influences,  such  as  inductions  and 
radiations,  indifferently.     Ether  there  is  none. 

The  part  of  the  world  in  anti-polarity  is  comparatively 
small,  being  limited  to  the  celestial  bodies,  their  atmospheres 
and  the  nebulae.  Argon,  the  principal  dead  substance, 
reaches  way  down  in  our  atmosphere,  touching  the  surface 
of  the  earth  with  a  small  percentage  of  the  air.  Argon  is 
not  "the  primitive  substance"  from  which  it  might  be  sup- 


MODERK   NIRVANAISiM  93 

posed  the  others  have  sprung  by  an  inconceivable  act  of 
inequilibration  of  its  forces,  because  this  is  impossible,  but 
as  representative  of  death  it  is  the  substance  similar  to  which 
all  living  substances  will  become  when  they  have  passed 
through  nature. 

If  the  chemical  heat  of  hydrogen  is  240  times  as  strong 
as  that  of  uranium,  and  if  we  call  this  difference  240  degrees, 
then  it  is  probable  that  the  absolute  zero  of  chemical  heat, 
which  of  course  is  unreal  and  purely  theoretical,  is  256 
degrees  below  the  heat  of  hydrogen.  The  middle  of  chemical 
gradation  then  lies  at  16  M  x  16  P,  which  becomes  the 
equilibrating  point  of  chemicature  and  the  condition  of  zeron. 

At  this  middle  is  the  zero  of  nature  and  here  is  nirvana. 
Near  to  this  point  are  also  the  dead  substances  in  their 
normal  atmospheric  conditions,  taking  both  the  chemical  and 
physical  into  account.  But  near  to  it  is  also  the  atmospheric 
oxygen.  It  is  also  indifferent  but  for  physical  reasons  of 
"interior  constitution,"  its  equilibrium  is  but  lable,  not  stable 
or  fixed.  In  order  to  enter  polarity  and  become  active, 
oxygen  burns  which  means  that  it  first  frees  more  than  half 
of  its  latent  heat  and  becomes  ozone  which  then  is  eager  for 
chemical  life. 

If  the  apolar  zeron  is  about  16  times  as  heavy  as  hydro- 
gen or  about  as  heavy  as  oxygen,  it  gives  us  some  idea  of  the 
specific  weight  of  zeroids  or  the  ghosts;  which  are  attracted 
by  the  earth  mainly  for  physical  reasons  of  temperature. 

Chemical  equalizations  of  anti-polar  substances,  such  as 
solids  and  gases,  or  of  periodically  polar  substances,  such  aa 
acids  and  bases,  are  the  most  circumstantial  because  they  re- 
quire the  opening  of  interior  constitution  and  unbalancing 
of  "lable  equilibriums."  In  the  Appendix  to  this  article  I 
oppose  the  materialistic  notion  of  "chemical  combinations" 
and  "multiple  proportions,"  and  their  mechanical  laws. 
(A  13). 

The  product  of  chemical  equalization  is  a  new  substance 
which  is  not  an  addition  or  combination  of  the  forces  and 
properties  of  the  elements,  but  has  a  new  condition,  the  re- 
lation of  which  to  the  elementary  is  generally  unnoticeable. 
The  elements  sacrifice  themselves  in  the  generation  and  cre- 
ation of  a  new  substance  with  a  new  character  of  its  own, 


94  "*  WIM.    DAiNMAR 

and  in  that  sense,  the  entire  nature  in  the  world  is  a  grand 
process  of  generation  and  creation  of  the  final  substance, 
zeron. 

Now  let  us  look  at  another  piece  of  inorganic  life:  Of 
a  pair  of  suspended  equal  balls,  we  make  the  one  "positively" 
(matero-)  and  the  other  "negatively"  (patero-)  electrical. 
We  have  now  an  electrical  couple  of  lovers  who  desire  to 
come  together  for  life.  The  overweighing  electrical  forces, 
as  explained  before,  v/ant  the  equalibration  and  this  desire  is 
expressed  by  the  attraction  between  the  balls  which  feel  each 
other  and  are  "conscious"  of  their  locations,  never  making 
a  mistake. 

These  balls  move  together,  meet  at  the  middle  of  their 
way,  touch  and  commit  the  act  of  equalization  by  transmis- 
sion of  patero-electricity  (negative)  to  the  matero-electrical 
ball  (the  positive).  The  balls  are  now  equal,  but  if  still  the 
one  or  other  electrical  force  is  preponderant  in  both  of 
them,  they  repulse  each  other  and  are  attracted  to  the 
outer  world,  which  causes  them  to  divert.  When  also  equal- 
ized with  the  outer  world,  they  hang  in  their  perpendicular 
position,  electrically  dead. 

Similar  stories  of  anti-polarities,  love  and  life,  equili- 
brations and  indifference  could  be  told  of  couples  in  tem- 
perature, but  here  life  is  quieter,  because  temperatures  are 
not  as  loose  and  quickly  equalized  as  electricities. 

Inorganic  life  consists  of  temporal,  electrical,  chemical 
and  combined  equalizations,  accompanied  by  latental  changes. 
The  magnetic  energies  represent  the  motive  necessities  in 
this  life  and  the  circumstances  in  space  and  time  form  the 
mechanical  modifications  of  it. 

XXIV.     ORGANIC  LIFE. 

Wnile  experimental  science  reduces  organic  substances 
to  inorganic  and,  reversely,  produces  from  inorganic  substan- 
ces organic,  thereby  overstepping  the  supposed  abyss  between 
the  two  forms  of  life,  or  rather  finding  that  there  is  none 
except  in  forms  where  the  science  of  evolution  overbridges 
it;  while,  now,  the  natural  sciences  merge  all  forms  of  life 
into  one  grand  nature,  materialistic  philosophy  still  halts 
at  the  abyss,  unable  to  cross  it. 


MODiEHN   NIRVANA rSM  95 

E.  Dubois  Eevmond  gave  this  antiquated  philosophy  the 
finishing  stroke  when  he  showed  that  with  the  atomic  hypo- 
thesis and  the  mechanical  theory  of  nature  it  is  impossible 
to  explain  the  simplest  nerve-affects,  such  as  desire  and  un- 
desire  (lust  and  unlust)  and  his  judgment  of  the  "Ignorab- 
imus"  stands  undisproved  by  the  representatives  of  the 
mechanistic  theories.  It  terminated  the  materialistic 
period  of  philosophy  of  the  nineteenth  century. 

Materialism  was  followed  by  energism,  or  modern  ener- 
getics, a  modernized  revival  of  spiritualism.  It  has  done 
some  nice  work  but  in  regard  to  organic  life,  it  has  not  done 
much,  though  it  was  an  example  from  this  life  which  was 
used  by  R.  Maier  to  demonstrate  "the  preservation  of  en- 
ergy," which  led  to  the  establishment  of  energy  as  an  entity. 

How  a  restless  "stream  of  energy"  could  create  individ- 
uality and  all  the  features  of  organic  life  is  incomprehensible, 
not  to  speak  of  the  cause  and  object  of  life.  Mechanical 
accidence  as  cause  of  life,  and  no  object  at  all  is  what  the 
energeticists  are  inclined  to  accept  from  materialism. 

All  monistic  and  dualistic  philosophies  are  bound  to  have 
mechanistic  theories  of  life  because  their  entities  do  not 
permit  of  anything  but  shifting  in  space  like  the  parts  of  a 
machine.  A  mechanism  can  be  made  to  walk  and  talk  because 
these  are  mechanical  possibilities,  but  it  can  not  be  made  to 
feel  and  think  because  these  are  functions  which  lie  out- 
side of  the  notion  of  a  machine.  It  takes  an  engineer  to  run 
a  machine,  but  "the  vital  power,"  which  was  formerly  ap- 
pointed to  be  that  engineer  was  discharged  by  science. 

A  man  is  not  "a  machine."  If  a  symbol  is  wanted,  let 
it  be  "a  natural  laboratory,"  but  we  should  be  big  enough  to 
get  along  without  symbolism. 

In  the  previous  article  inorganic  life  was  explained  as 
the  process  of  equalizing  anti-polar  conditions  of  the  world- 
stuff,  and  the  law  of  equalization  Avas  explained.  But  that 
law,  representing  metaphysical  reality  and  the  necessities 
therefrom  for  nature,  applies  to  nature  throughout,  organic 
life  included.    A  true  law  of  nature  admits  of  no  exceptions. 

Inorganic  life  consists  of  elementary  equalizations, 
especially  in  temperature  including  electricity,  but  in  regard 
to  the  chemical  conditions  generally  only  so  far  as  liquids, 


96  WM.    DiANMAlft 

and  especially  gases  directly  come  in  contact  with  the  vari- 
ous solid  substances  in  favorable  physical  conditions,  espe- 
cially in  the  required  temperatures  and  the  inducements  of 
catalysts,  such  as  light,  electricity,  fire  and  enzames. 

In  order  now  to  reach  apolarity  also  in  regard  to  chemical 
condition,  inorganic  life  is  insufficient  because  it  does  not 
bring  the  substances  together  in  the  required  manner.  For 
this  reason,  say  for  the  chemical  reason,  it  was  required  to 
develop  self-working  laboratories  which  have  evolved  to 
organic  bodies. 

In  organic  life  it  is  also  apparent  that  the  counter- 
forces,  materity  and  paterity,  are  not  satisfied  until  they  are 
balancing  each  other.  The  two  sexes,  therefore,  try  to  estab- 
lish by  love  and  co-operation  the  equilibrium  which  each 
unbalanced  hermaphrodite  is  missing  in  itself.  The  beauti- 
fying interaction  between  the  sexes,  developing  art  and  the 
instinct  for  beauty  has  done  its  great  part  in  the  evolution 
of  humanity  and  civilization. 

The  investigation  of  the  forms  and  evolutions  of  organic 
life  have  made  such  progress  that  "evolution"  is  no  longer 
a  matter  of  hypothesis  but  a  scientific  fact.  Yet  this  science 
does  not  include  the  explanation  of  the  cause  and  object  of 
organic  life,  which  could  never  be  explained  with  the  me- 
chanistic hypothesis  of  the  extremistic  philosophies.  Em- 
bryology and  geneology  have  combined  to  an  aspect  of  organic 
life  on  earth,  so  complex  and  grand  that  the  childish  picture 
religionists  gave  of  it  has  faded.  Finding  simpler  forms 
with  every  step  backward,  those  who  are  somewhat  acquainted 
with  the  facts  have  no  doubt  that  organic  life  was  evolved 
from  inorganic. 

We  see  daily  how  the  organic  bodies  live  on  air,-  water, 
salts,  earth,  etc,  besides,  of  course,  eating  substances  that  have 
already  entered  organic  life.  All  organic  substances  can  be 
changed  to  inorganic.  When  chemistry  arrives  at  the  ghosts, 
it  will  find,  that  their  substances  can  also  be  reduced  to  in- 
organic, but  it  will  meet  "reactionless  substances"  which  will 
be  hard  to  work. 

Artificial  pharthenogenesis  or  the  substitution  of  an  in- 
organic chemical  substance  for  the  male  germ  in  the  fructifi 
cation  of  the  female  substance  of  urchins  and  similar  animals, 


MODORN   NIRVANAISM  97 

shows  the  close  relation  between  some  inorganic  and  organic 
substances.  The  principle  of  hermaphroditism  holds  good 
in  both  and  antipolarity  is  required  for  both  forms  of  life. 
It  is,  therefore,  fitting  and  proper  to  call  the  counterforces 
materity  and  paterity. 

When  on  our  planet  the  loose  conditions,  temperature 
and  electricity,  were  equalized  sufficiently  in  an  inorganic 
manner  to  become  temperate,  zeronic  or  mild,  the  chemical 
conditions  began  to  get  lively  and  enter  equalizations  which 
they  refuse  to  do  in  extreme  temperatures.  This  established 
fact  that  the  chemical  processes  are  advanced  by  temperate 
temperature  is  very  important  in  regard  to  organic  life  which 
is  principally  chemical  life. 

The  mechanical  difficulties  of  meeting  and  touching  of 
the  chemical  substances,  scattered  in  chaotic  distribution, 
prevented  an  easy  process.  To  overcome  these  difficulties, 
organic  life  developed,  simply  to  evolve  self -working  chemical 
laboratories,  as  remarked  before.  These  organic  bodies  have 
gained  the  ability  to  gather  and  prepare  the  various  sub- 
stances and  to  place  them  into  themself,  where  then  the 
equalizing  process  takes  place  with  all  the  many  features  of 
life. 

The  leading  abilities  that  were  evolved  in  the  organic 
laboratories  are  their  mental  ones.  Minding  in  its  many 
forms  is  done  through  chemical  and  physical  processes  as 
well  as  any  other  actions  of  organisms.  Psychology  is  a 
branch  of  physiology. 

All  that  we  are  here  for  is  to  labor  in  the  selective  intro- 
duction of  chemical  substances  into  the  interior  process  of 
complete  equalizations  of  stuff-conditions  up  to  nirvana,  be- 
cause no  other  process  leads  so  well  to  this  final  result, 
l^ature  requires  the  form  of  organic  life  to  overcome  the 
chemical  and  mechanical  difficulties,  and  if  these  were  not 
80  great  but  as  easily  overcome  as  the  temperal  and  electrical, 
no  organic  life  would  be  required  and  exist ;  inorganic  life 
would  reach  the  zero  without  it. 

Since  the  complete  chemical  process  requires  temperate 
or  zeronic  temperature  it  was  required  that  the  organic  bodies 
evolved  in  such  a  manner,  that  they  could  maintain  the 
average  temperature  internally  and  seek  it  externally,  be- 


98  WM.    DANMAR 

cause  otherwise  the  chemical  substances  they  swallowed  re- 
fused to  act  in  order  to  get  nearer  and  nearer  the  chemically 
temperate  condition. 

Organic  life  is  mainly  chemical  life  and  the  trouble  it 
involves  is  to  get  the  chemical  provisions  for  it,  but  these 
troubles  were  the  cause  of  the  evolution  of  mankind,  these 
^roubles  and  all  that  is  connected  with  them,  including  pro- 
generation  and  the  beautifying  interaction  between  the  sexes, 
have  made  organic  life  what  it  is  today. 

It  follows  that  a  proper  combination  of  the  economistic 
and  sexualistic  conception  of  the  affairs  of  humanity  and 
of  history  will  be  the  true  one  if  consistently  developed, 
because  it  will  agree  with  the  true  theory  of  nature.  The 
stomach  question  is  the  principal  question  of  practical  life 
and,  therefore,  social  economy  the  most  important  matter  of 
public  life.  To  find  the  best  method  of  production,  distri- 
bution and  consumption  of  food  and  the  most  favorable  con- 
ditions of  progressive  generation  and  creation  is  a  great 
problem,  far  from  being  solved  in  present  society  but  in- 
dicated by  the  scheme  of  social-democracy. 

XXV.     FORMS  OF  LIFE. 

It  is  a  very  multiformous  life  that  has  evolved  on  earth. 
But  the  science  of  evolution  has  shown  that  these  many  forms 
mean  simply  improving  adjustments  to  the  circumstances  and 
difficulties  of  life,  especially  to  the  best  methods  of  obtain- 
ing food  and  secure  progeneration.  It  was  at  bottom  the 
requirements  of  digestion  and  love  that  made  humanity  what 
it  is  today.  The  brains  of  men  and  their  mentality  or  their 
capacity  to  perceive  and  mind  how  best  to  obtain  the  pro- 
visions for  life,  also  resulted  from  this  struggle.  A  strong 
instinct  ol  self-preservation  was  evolved  in  order  to  main- 
tain life  until  its  natural  object,  the  production  of  a  nirvanal 
body,  is  obtained. 

The  fact  that  the  simplest  protoplasm  is  found  on  the 
bottoms  of  waters  indicates  that  this  is  the  place  of  its  origin. 
If  we  try  to  picture  that  origin  in  accordance  with  what  we 
have  gained,  we  must  suppose  first  a  washing  together  of 
many  chemical  substances.    Under  the  kindling  influence  of 


MODERN   NIRVANAISM  99 

the  sunlight  causing  a  mildly  warm  temperature,  these  sub- 
stances, including  carbon,  oxygen,  salts,  water,  etc.,.  start 
among  themselves  a  process  of  chemical  equalization..  More 
varj'ing  substances  are  washed  to  and  introduced  into  the  pro- 
cess, which  began  in  the  solid  and  leads  to  softer  states  until 
it  reaches  a  state  between  the  solid  and  liquid,  the  slime. 
In  this  slime  condition  it  stays  as  far  as  being  perceptible 
to  the  senses. 

It  is  arbitrary  from  what  point  in  the  evolution  of  these 
slime  bodies  we  call  them  organic ;  they  should  not  be  called 
80  until  they  have  organs.  Therefore,  as  long  as  they  are 
depending  entirely  on  the  washing-to  of  their  materials 
without  making  efforts  to  gain  them,  they  are  not  organic. 

But  in  some  cases,  to  carry  the  process  further  than 
can  be  done  with  the  washed-to  substances,  the  slimebodies 
must  gain  substances  nearby  which  do  not  touch  them.  In 
order  to  introduce  such  substances  into  their  chemical  pro- 
cess of  equalizations,  the  slimebodies  extend  parts  of  them- 
selves to  reach  and  fetch  these  substances,  as  is  well  known. 
They  also  develop  bags  to  collect  them  which  become  stom- 
achs. They  then  develop  the  ability  to  move  around  for  the 
collection  of  food.  They  are  now  organic  bodies,  no  matter 
how  primitive  the  first  organs  may  be. 

Hauling  and  preparing  the  food  and  caring  for  the  other 
necessities  of  a  complicated  chemical  process  which  leads 
to  an  equilibrated  chemical  condition,  caused  the  evolution 
of  organs  and  organisms  which  finally  gained  consciousness 
by  perceiving  individuality  and  generality.  It  is,  of  course, 
understood  that  galomalism  agrees  with  modern  physiology 
in  considering  minding  or  mind  as  a  capacity  of  highly 
organized  brains  and  not  as  an  entity. 

The  physiologists  are  satisfied  if  philosophy  shows  them 
the  elements  for  the  development  of  the  simplest  psychic 
features  of  life,  such  as  feeling  and  desiring.  Materialism 
could  not  furnish  the  proof  that  all  the  various  forces  and 
actions  of  organic  life  are  already  to  be  found  in  inorganic 
life  in  elementary  forms,  because  the  passive  atoms  are  in 
themselves  perfectly  lifeless  and  inaffectible  and  a  group 
of  them,  no  matter  how  nicely  constructed,  remains  a  mechan- 
ism without  feeling  because  the  material  it  consists  of  cannot 


100  WM.    DANMAK 

be  influenced.  I^either  could  dualism  explain  feeling  because 
the  two  entities  of  it  have  no  other  but  mechanical  relations. 

In  the  article  on  inorganic  life  I  showed  on  the  example 
of  an  electrical  pair,  how  it  feels,  desires,  acts,  lives  and 
dies.  The  chemical  pairs  in  man  do  the  same  and  their 
lives  are  composing  that  grand  complex  called  the  life  of 
man.  Infinite  aifectibility  of  the  condition  of  galomal  stuff 
enables  the  evolution  of  organized  feeling. 

The  individual  organism  finishes  its  process,  dies  and 
partly  arises  as  a  phoenix  to  enter  the  sphere  of  the  ghosts. 
To  maintain  organic  life,  the  evolution  of  sexuality  was  re- 
quired. Both  forces,  materity  and  paterity,  are  in  the  slime- 
body  nearly  equally  strong.  Materity  or  chemical  cold  is 
attracted  by  the  warm  south  and  paterity  or  heat  by  the  cold 
north.  The  slimebody  finally  polarises  as  bacteria  do  under 
electric  influence.  In  the  middle  is  the  indifferent  section 
where  the  two  halves,  pulling  in  opposite  directions,  sepa- 
rate. We  have  now  two  slimebodies,  each  continuing  life, 
polarizing  and  becoming  two,  etc.  A  dying  as  with  the 
higher  organisms  is  not  to  be  found  with  the  lowest,  but  it 
is  likely  that  the  ghost  of  such  an  organism  escapes  at  the 
time  when  the  individual  body  splits  in  two.  Phoenix  in 
this  case  does  not  arise  from  ashes  but  from  remnants  which 
became  two  new  individuals. 

We  need  not  follow  it  up,  that  from  the  falling  apart  into 
two  individuals  of  the  first  organisms  has  developed  organic 
sexuality  up  to  man  and  woman,  because  this  is  a  matter  of 
evolution.  Inequilibration  of  hermaphroditism  was  re- 
quired for  it. 

From  the  slimebody  with  its  first  attempt  at  organs  to 
man  through  the  long  line  of  evolution  is  a  great  genealogy, 
reinacted  in  embryology,  but  all  these  various  evolutions 
were  but  better  adjustments  of  the  organisms  to  the  diffi- 
culties of  life  afforded  by  the  chaotic  distributions  of  the 
chemical  substances  wanted  for  this  life. 

The  science  of  evolution  explains  the  forms  of  life,  but 
it  gives  no  explanation  of  the  cause  and  object  of  the  entire 
difficult  struggle.  The  discovery  of  the  essence  of  the  world- 
stuff  was  required  to  answer  all  those  questions.  The  cause 
of  organic  life  as  well  as  of  the  inorganic  is  the  existing 


MODERN   NIRVANAISM 


101 


inequilibrity  in  the  condition  of  a  part  of  the  world,  and 
the  object  is  the  establishment  of  dynamic  equilibrium. 

From  the  electrical  pair  which  we  observed  in  the  pre- 
vious article  to  the  first  slimebodies  and  from  them  to  the 
highly  organized  substances  of  men,  there  is  not  a  condition 
the  forces  of  which  are  not  materity  and  paterity  and  the 
energies  of  which  are  not  repulsion  and  attraction.  All  these 
forces  are  the  same  factors  of  galom  whether  found  in  water, 
rock  or  man.  There  is  but  one  world  and  one  nature  and  if 
this  were  meant  by  "monism"  it  would  be  true,  but  meta- 
physical monism  means  something  else,   as  explained. 

"Life  is  exchange  of  stuff,"  (Stoffwechsel),  is  a  favorite 
sentence  of  German  materialists.  A  great  amount  of  various 
substances  rushes  through  us  while  living,  but  that  part  of 
it  is  only  circumstantial.  The  real  process  for  which  this 
rush  is  instituted  is  the  chemical  equalization  of  the  selected 
substances  which  gradually  leads  to  the  production  of  a 
body  within  the  body,  consisting  of  ripe  stuff  or  such  as  has 
attained  fully  or  nearly  the  equilibrated  condition.  To  pro- 
duce a  body  of  zeron,  a  ghost,  in  the  visible  body,  is  the 
object  of  that  "stuff-exchange." 

The  object  of  life  is  to  attain  death.  Life  is  the  rush 
for  nirvana.  Life  itself  may  be  nice  at  times  when  taking 
place  in  favorable  circumstances,  but  as  a  whole  it  is  a  hard 
struggle  for  the  lasting  happiness  in  nirvana. 

Since  I  am  not  so  much  concerned  with  details  as  with 
principles,  I  now  have  established  the  following  points  in 
regard  to  life : 

1.  The  essence  of  stuff,  galom,  is  the  same  in  the 
organic  body  as  anywhere  else,  consequently,  there  is  no 
essential  difference  between  the  organic  and  the  inorganic 
parts  of  the  world. 

;  2.  The  law  of  nature  is  the  same  for  both  forms  of 
life  and  the  mechanical  law  the  same  for  the  circumstances 

in  both. 

3.  There  are  no  forces,  energies  and  actions  in  organic 
life,  including  its  mental  features,  which  are  not  to  be  found 
in  elementary  forms  in  inorganic  life. 

4.  There  are  no  organic  substances  which  have  not 
originated  from  inorganic  substances. 


102  "WM.    1>ANMAR 

6 :  There  is  no  essential  difference  between  the  two 
forms  of  life,  but  all  the  differences  have  originated  in  life 
itself;  both  together  are  nature. 

6.  Inorganic  life  is  the  basis  of  orgjanic  life  which  orig- 
inated from  the  first  as  a  more  appropriate  continuation  of 
it  for  reaching  nirvana. 

7.  All  life  is  equalization  of  conditions  and  equilibra- 
tion of  the  counter-forces  of  the  world-stuff. 

8.  The  final  result  of  life  is  the  apolar,  zeronic,  indiffer- 
ent, dead  condition  of  stuff,  dynamic  equilibrium,  nirvana. 

XXVI.     THE  RESULT  OF  LIFE. 

The  end  of  life  is  death.  This  seems  to  be  very  plain, 
but  it  is  not  so  plain  when  we  say:  The  result  of  life  is 
death. 

What  is  death?  Modern  science  acknowledges  not  to 
know  it.  It  knov/s  a  good  deal  about  the  course  of  life  but 
nothing  about  its  origin  and  result.  The  materialists,  of 
course,  know  all  about  it,  but  materialism  is  not  science. 

We  have  seen  in  the  third  article  that  the  word  death 
has  been  derived  from  "nirvana"  which  signifies  the  con- 
dition of  life  being  extinguished  without  individual  existence 
being  destroyed. 

Where  burning  life  has  come  to  an  end,  where  the  pro- 
cess of  equalizing  antipolar  conditions  of  the  world-stuff  has 
finished,  where  the  condition  is  normal  and  the  counter- 
forces  equal,  there  is  the  final  result  of  life,  the  individuals 
finish  and  ripeness,  nirvana  or  death.  Dead  substances  like 
argon,  helum,  etc.,  take  no  part  in  life.  ISTature  requires  anti- 
polar  conditions  and  substances. 

It  is  one  of  the  most  unnatural  yet  consistent  conclusions 
of  materialism  that  the  organic  life  process  ends  resultless, 
"Dissolution"  Spencer  calls  this  ending,  meaning  that  all  the 
result  affected  by  life  is  what  is  represented  by  the  corpse, 
a  most  miserable  result  of  such  a  great  effort. 

It  is  a  matter  of  daily  experience  that  every  other  pro- 
cess gains  a  product,  but  the  grandest  of  all  processes,  human 
life,  is  supposed  by  "the  enlightened"  to  be  resultless.  This 
inequity  be  placed  together  with  the  other  that  perpetuum 


M0IXE3E11N   NTRVA'NAISM  103 

mobiles  in  a  small  scale  are  impossible  but  that  "the  universe" 
is  supposed  to  be  one,  or  the  other,  that  the  laws  of  Boyle 
and  Dulong  and  Petit  are  true  but  that  there  is  a  supposed 
zero  of  heat  where  they  are  not  true.  Swarms  of  incon- 
sistencies and  imwarranted  suppositions  in  the  philosophical 
woods  have  heretofore  prevented  natural  ghosts  from  enter- 
ing- 

The  belief  in  the  uselessness  of  life  was  nourished  mainly 
by  the  opposition  to  supernaturalism  which  covered  death 
with  its  darkness.  As  a  whole  this  opposition  was  useful, 
resulting  in  the  downfall  of  supernaturalism  and  the  aband- 
onment of  it  by  most  thinking  men.  But  while  there  are 
no  supernatural  beings,  there  still  are  ghosts.  To  pour  out 
the  baby  with  the  bath  is  always  a  rash  act. 

Some  energeticists  have  fallen  in  with  the  general  mater- 
ialistic prejudice  about  death.  To  avoid  individuality  in 
death,  they  explain  life  as  a  temporarily  stable  stream  of 
energy  which  at  dying  loses  its  stability  when  the  energies 
leave  the  individual  formation,  disperse  and  enter  other 
"streams  of  energy." 

The  "continual  streaming  of  energy,"  formerly  called 
"eternal  circulation  of  force,"  which  was  also  meant  by 
Heraklitos  "eternal  becoming,"  a  truly  spiritualistic  idea 
which  allows  of  no  equilibrium  and  death,  is  inconsistent 
with  the  second  decree  of  energetics,  saying  that  actions  are 
"equalisations  of  intensity-factors  of  energy."  Consequently 
the  supposed  energies  do  not  circulate  but  go  the  straight  road 
toward  an  equalized  condition  of  energy  where  there  are  no 
longer  any  different  factors  of  intensity. 

The  German  notion  of  "the  entropy"  as  gained  by  the 
energeticists  should  cause  them  to  study  nirvanaism  care- 
fully. The  dualist  Claudius,  believing  in  matter  and  energy, 
formulated  the  result  of  entropy  as  follows: 

"The  entropy  of  the  universe  advances  to  a  maximum. 
When  after  a  very  long  time  this  maximum  is  reached,  there 
will  still  be  the  original  amount  of  energy,  but,  in  form  of 
heat,  it  will  be  uniformly  distributed  through  a  uniform 
clump  of  matter.  There  will  no  longer  be  differences  in  tem- 
perature and  as  these  are  required  for  the  generation  of  other 
energies  from  heat,  they  will  be  missing.     All  mechanical 


104  WiM.    DANMAB 

motion,  all  organic  life  in  the  world  will  cease,  the  world- 
process  will  stop  and  the  end  of  nature  will  be  reached." 

This  sentence  is  logical.  It  is,  therefore,  illogical  for 
any  energeticist  who  accepts  the  second  decree  of  energetics, 
to  believe  in  a  universal  perpetuum-mobile  as  transmitted  by 
the  materialists.  The  running  world-machine  has  to  come 
to  a  standstill  for  want  of  unconsumed  energy.  The  energet- 
ical death  means  either  uniform  distribution  of  matter  and 
energy  or  mechanical  balance  of  two  opposite  energies  or 
even  distribution  of  a  unitary  world  energy,  according  to 
what  is  postulated. 

The  entropy  of  energy  is  meant  to  signify  that  part  of 
the  worlds  supposed  energy  which  is  neutralized  in  some 
way  and  acts  no  more.  The  process  of  entropying  energy, 
though  not  clearly  explained  by  the  energeticists,  is  not 
supposed  to  be  individualized,  for  instance  in  organic  bodies, 
but  is  supposed  to  extend  beyond  all  bodily  limits  similar 
to  the  equalizations  of  temperature.  The  idea  of  entropy  in 
the  German  sense  includes  the  belief  that  all  the  latent  and 
'chemical  conditions  will  finally  become  temperature  and 
as  such  will  reach  the  equalized  state,  for  which  there  is 
nothing  in  science  to  warrant  it. 

The  equilibrations  of  the  forces  in  temperature  including 
electricity,  are  a  very  important  part  of  nature  but  they  are 
the  easiest  part,  requiring  no  organic  life,  while  the  equili- 
brations of  the  forces  bound  or  latent  in  the  chemical  con- 
ditions require  equalizations  of  substances  which  must  form 
bodies  and,  thereby,  individualize  the  process,  and  these 
bodies  are  the  organic  and  their  products  remain  organic 
individuals. 

It  is  only  in  this  individualized  process,  entered  into  by 
substances  from  all  the  realms  of  anti-polarity  that  the  final 
and  total  equilibrium  of  the  counter-forces  is  accomplished, 
chemically  as  well  as  in  temperature.  Not  in  ''inconceivably- 
long  time"  but  yesterday,  today,  tomorrow,  the  organic  in- 
dividuals reach  this  final  condition,  but  it  remains  individ- 
ualized, it  is  the  individual  nirvana.  It  may  be  considered 
as*  a  piece  of  the  final  world-nirvana,  but  that  is  not  the 
main  point  of  interest  to  humanity. 

Individualized  nirvana  is  represented  by  a  big  mass  of 


MODERN   NTRVANAISM  105 

vegetable,  animal  and  human  ghosts,  who  are  of  special  in- 
terest to  us,  because  humanity  represents  the  most  perfect 
and  leading  part  of  the  process  on  earth  which  produces  the 
world  of  ghosts  out  of  the  inorganic  raw  material  of  anti- 
polarity  of  the  earth  and  its  atmosphere,  including  the  heat 
that  comes  from  the  sun. 

The  ghosts  are  the  final  results  of  life  and  not  what  is 
left  behind  as  rotting  corpses.  If  the  energeticists  will  follow 
the  idea  of  entropy  consistently  and  apply  it  to  the  chemical 
forces  as  well  as  to  those  that  have  entered  temperature,  they 
will  find  not  only  that  individualisation  of  the  entropying 
process  is  required  in  order  to  establish  laboratories  for  it, 
but  also  that  there  is  only  one  direction  of  this  process,  that 
to  death  or  nirvana. 

There  can  be  no  retrogression  in  this  process.  Any  de- 
tailed act  of  any  kind  is  an  equalization  of  conditions 
which  establishes  a  temporary  middle,  a  complete  action, 
such  as  the  whole  of  a  man's  life,  partly  here,  partly  over 
there,  is  directed  only  to  establish  the  final  middle  of  all 
entering  conditions  of  stuff,  which  is  nirvana. 

The  chemical  equalization  of  two  elements  can  be  re- 
versed, but  only  through  an  interfering  process  of  greater 
equalization.  There  is  no  backward  direction  in  nature. 
Every  process  produces  a  product  nearer  to  nirvana  than 
the  two  elements  were  together.  It  was,  therefore,  contrary 
to  experience  and  logic  to  conclude  that  the  equalizing  pro- 
cess par  excellence,  the  organic  life-process,  should  have  no 
lasting  result.     The  result  of  life  is  nirvana. 

XXVII.  NIRVANALOGY. 

After  ontology,  metaphysics  and  physics  follows  now  as 
the  fourth  branch  of  philosophy,  nirvanalog;)',  or  the  science 
of  nirvana.  Physics  or  the  science  of  nature  cannot  include 
it,  because  nirvana  is  not  nature  but  the  result  of  it. 

Xirvanalogy,  based  on  the  other  three  branches  of  galom- 
alistic  philosophy,  is  net  an  isolated  teaching  of  ghosts  as  the 
supematuralistic  theory  of  spirits  is  isolated,  but  it  is  the 
keystone  of  the  arch  of  galomalism.  The  work  of  nirvanal- 
ogy  as  an  explaining  science  has  four  branches:  the  historical, 
the  experimental,  the  theoretical  and  the  agitatory. 


.  106  WM.    DANMAK 

The  historical  work  includes  the  investigation  and  explan- 
ation of  all  the  remnants  of  prehistoric  and  ancient  teach- 
ings of  nirvana,  such  as  may  be  found  in  Egyptian,  Indian, 
Babylonian  and  other  old  records.  It  also  includes  the  ex- 
ploration of  the  great  symbol  of  phoenix  and  its  separation 
from  the  doctrine  of  reincarnation,  the  cause  of  which  also 
wants  to  be  explained. 

Also  the  ancient  legends  of  the  Styx,  the  Elysian  fields 
and  others  referring  to  death  should  be  readjusted  as  it  will 
be  found  that  they  were  all  related  to  the  old  nirvana.  The 
materialists  have  pictured  these  matters  as  mere  "myth- 
ology" by  which  they  mean  fiction  without  any  basis  of  facts. 

The  "heavenly  blessedness"  Christianity  promises  to  its 
believers,  is  another  remnant  of  nirvana,  as  are  the  winged 
angels  of  phoenix.  Christianity  transmits  many  other  rem- 
nants of  nirvanaism  as  it  does  of  sun  worship  and  true  spirit- 
ualism. ; 

In  the  historical  work  is  also  included  to  show  the  tran- 
sition from  naturalistic  nirvanaism  to  the  supernaturalistic 
theory  of  mentalism,  and  how,  notwithstanding  the  fall  of 
philosophy  and  science  into  this  dark  abyss  which  caused 
"the  dark  ages,"  the  common  people  preserved  nirvanaism 
with  its  phoenixes,  angels,  heaven  of  eternal  happiness,  soul- 
peace  and  rest.  i 

Modern  spiritism  also  requires  a  chapter  in  the  history 
of  nirvanaism.  As  far  as  the  facts  are  concerned  it  is  nothing 
but  nirvanaism,  because  the  ghosts  that  manifested  showed 
themselves  dead  enough,  not  withstanding  their  pretensions 
and  even  with  the  borrowed  living  medialum  which  was  fur- 
nished them  more  systematically  than  ever  before.  But,  of 
course,  as  far  as  the  phraseology  of  the  "modern  spiritualists" 
and  their  platforms  is  concerned,  it  is  nirvanaistic  only  in 
regard  to  the  ghosts  happiness  but  not  in  regard  to  their 
abilities,  yet  it  must  be  remembered  that  that  phraseology 
is  borrowed  from  the  churches  and  carried  into  spiritism  by 
the  dead  and  the  living,  where  it  cannot  be  made  to  agree 
with  the  facts.  Especially  does  it  agree  but  little  with  the 
spiritistic,  not  spiritualistic,  idea  that  "the  spirits  are  natural 
beings." 

The    churches,    representing    supernaturalism,     are    of 


MODERIN  MRVANAISM  107 

course  and  always  must  be  opposed  to  facts  and  theories  which 
make  the  ghosts  appear  natural.     Since  the  churches  are  out- 
side of  scientific  argumentation  the  best  policy  seems  to  be 
to  leave  them  to  their  own  fate  if  they  do  not  interfere  with 
our  work.     Talmage  said:     "Spiritualism  is  undermining 
our  churches."    Not  if  they  can  prove  supernaturalism.    And 
as  to  the  clerical  ghosts  who  do  things  in  mediumism  which 
appear  as  fraud  of  the  mediums  so  as  to  hurt  "spiritism" 
they  can  be  made  harmless  in  cases  where  the  facts  are  known. 
The  experimental  work  of  nirvanalogists  consists  in  their 
labor  in  the  three  classes  of  mediumism  as  outlined  in  pre- 
vious articles.     Experiments  with  mediums  and  ghosts  have 
already  furnished  much  material,  but,  working  with  a  false 
hypothesis,  the  mentalistic,  the  experimenters  have  left  that 
raaterial  generally  in  a  poor  shape.     Experiments  serve  to 
find  facts  which  are  to  be  explained  by  theory,  but  if  a  true 
theory  leads  the  experiments,  many  valuable  facts  are  estab- 
lished which  without  that  theory  w^ould  have  never  been 
looked  for. 

In  scientific  experiments,  especially  in  the  two  first 
classes  of  mediumism,  the  question  of  "fraud"  does  not  really 
exist  unless  the  experimenters  are  poor  scientists.  But  the 
fear  of  fraud  has  caused  many  scientific  investigators  to  in- 
sist on  conditions  which  were  against  the  nature  of  medium- 
ism and  led  to  failures.  To  be  really  scientific  and  success- 
ful in  mediumistic  experiments  requires  to  first  study  all  the 
conditions  of  the  process  and  then  act  accordingly  with  great 
patience. 

Fraudulent  mediums  are,  of  course,  to  be  exposed,  but 
the  cry  of  fraud  is  generally  raised  by  people  who  know  but 
little  of  mediumism  and  nothing  of  the  deceitful  work  of 
reactionary  clerical  and  fanatical  ghosts  (generally  called 
"Jesuit-spirits"  by  the  mediums),  who  miss  no  opportunity 
to  injure  this  modern  movement  by  shamfraud.  One  of  the 
requisite  conditions  of  scientific  investigation  of  the  medium- 
istic facts,  therefore,  is  to  beware  of  deceiving  ghosts  who 
are  hostile  to  "spiritism"  because  their  ambitions  are  con- 
nected with  supernaturalism  and  the  institutions  upholding 
it.  Before  the  fraudcry  is  raised,  it  wants  to  be  ascertained 
if  the  apparent  fraud  was  not  a  trick  of  hostile  ghosts.     This 


108  "WIM.    DANMAR 

includes  cases  of  paraphernalia  in  the  cabinet,  which  may 
have  been  apported  there,  grasping  the  medium  outside  of 
the  cabinet  where  it  may  have  been  led  through  "transfigur- 
ation," and  many  other  such  queer  things  which  are  within 
the  possibilities  of  mediumism  without  fraud  on  the  part  of 
the  medium.s.  Hostile  ghosts  and  unscientific  sceptics  co- 
operate to  effect  exposures. 

Ghost-proof  seance  rooms  where  only  friendly  ghosts  are 
admitted  will  reduce  the  danger  of  such  "exposures."  Such 
rooms  are  possible  since  it  is  known  that  glass  plates  and 
plastered  walls  are  barriers  to  the  ghosts  and  that  a  living 
person  can  attract  and  repulse  them  with  his  or  her  volitive 
magnetism,  and  can  therefore,  either  admit  them  or  turn 
them  out. 

Modern  spiritism,  progressive  as  it  has  been  in  many 
respects,  was  hampered  by  the  belief  in  "higher  beings,"  so 
little  applicable  to  the  ghosts  as  they  show  themselves.  Where 
belief  and  facts  did  not  agree,  "fraud"  was  the  explanation 
and  the  "dupes"  went  back  to  the  churches. 

The  theoretical  work  of  nirvanalogy  consists  of  course 
in  the  explanation  of  the  world  of  nirvana.  The  ghosts, 
their  substances,  conditions,  forces,  properties,  possibilities, 
etc. ;  also  their  homes,  mode  of  existence,  etc.,  have  to  be  ex- 
plained in  accordance  with  the  principles  of  galomalism. 
Also  the  peculiarities  of  mediums,  the  effect  of  light  and 
other  features  and  conditions  of  mediumism  have  to  be 
studied  and  explained  and  their  application  to  be  defined. 

The  "reactionless  substances"  of  the  zero-group,  both 
of  the  class  of  argon  which  in  general  is  probably  of  prena- 
tural  existence  and  of  helium  which  is  of  natural  origin,  are 
of  great  importance  in  the  demonstration  of  the  properties 
and  conditions  of  zeron,  the  ghost  substances. 

The  theory  of  nirvanaism  finally  must  give  a  complete 
understanding  of  the  ghost-world,  there  being  nothing  un- 
knowable about  it. 

"Psychical  research"  hardly  applies  to  materialisation 
and  spiritualisation  but  has  resulted  in  the  accumulation  of 
many  facts  of  animations  of  mediums  by  ghosts.  To  put  a 
ghost  substance  into  a  retort  and  investigate  its  nature  will 
lead  further  than  psychical  experiments.     There  is  no  more 


MOIXEJRN   NIRVANATiSM  109 

difficulty  about  such  chemical  and  physical  investigation  of 
zeron  than  there  was  of  argon  and  its  class,  except  that  preju- 
dices have  to  be  overcome.  Nirvaualogy  is  not  psychology 
except  as  this  is  a  branch  of  it,  as  it  is  of  physiology. 

The  practical  applications  of  mediumism,  such  as  pro- 
phecy, advice  in  business,  guidance  in  life,  etc.,  partly  fraud- 
ulous  and  mostly  hurtful,  should  be  limited  and  made  harm- 
less, for  the  harm  they  have  already  done  is  great.  Medium- 
istic  healing,  the  possibilities  of  which  are  not  yet  clear, 
should  be  controlled  by  physicians  who  make  this  matter  a 
subject  of  study.  "Telepathy  and  psychometry,"  sources  of 
much  deceit,  are  to  be  opposed  or,  where  facts  are  behind 
them.,  brought  back  to  m-ediumism. 

The  agitatory  work  of  nirvanalogists,  "who  will  be  paid 
in  heaven"  if  not  here,  consists  in  teaching  nirvanalogy  and 
convincing  humanity  of  its  truth.  The  terms  and  symbols 
of  supernaturalism  should  be  avoided  as  much  as  possible. 
Scientific  truths  are  simple  and  their  expression  should  be 
simple.  Symbolical  phrases  may  sometimes  be  useful  but 
generally  lead  to  misunderstandings. 

Phoenix  is  the  emblem  of  nirvanalogy.  With  phoenix 
we  win ! 

Practical  demonstrations  of  the  existence  of  ghosts  are 
required  and  valuable,  but  that  should  be  the  limit  of  public 
use  of  mediumship  and  all  interference  with  the  affairs  of 
the  living  should  be  avoided.  To  find  persons  with  natural 
inclination  to  mediumship,  especially  in  their  sexuality,  to 
develop  them,  protect  and  encourage  them,  place  them  out- 
side of  "business"  and  use  them  for  the  enlightenment  of 
humanity  on  this  important  subject  is  a  very  much  needed 
work. 

Ethics  are  not  directly  a  matter  of  nirvanalogy.  Of 
bourse,  ghosts  are  human  beings,  very  human  indeed,  some 
angels  and  others  devils,  according  to  partial  judgments,  but 
that  is  because  they  have  human  peculiarities,  ambitions  and 
interests,  especially  in  regard  to  their  sympathies,  vanities 
and  beliefs.  To  suppose  that  dying  changes  a  person's  char- 
acter and  general  moral  aspect  is  a  mistake.  In  fact  the 
chances  for  improvements  are  far  better  for  the  living  than 
for  the  dead. 


110  WM.    DANILAJI 

Some  ghosts  lie,  deceive,  advise  to  ruin,  drive  people  to 
suicide  or  the  insane  asylum  and  do  other  things  which  are 
had  for  the  living.  In  fact,  they  interfered  so  much  that 
nature  was  compelled  to  evolve  the  living  blind  and  deaf 
towards  them,  for  which  it  be  praised.  If  now  the  same 
dangers  are  to  be  reopened  more  fully,  the  teaching  of  nir- 
vanaism  is  the  best  protection  against  them  because  for  the 
knowing  there  are  no  dangers. 

It  is  inevitable  that  a  system  of  ethics  wiU  be  connected 
with  galomalism  because  a  consistent  thinker  requires  harm- 
ony between  his  natural  and  social  philosophy.  The  prin- 
ciple of  coimter-forces,  establishing  equilibrium  and  happi- 
ness, must  not  be  lost  sight  of.  Egoism  and  altruism,  ana- 
logous to  the  magnetic  tendencies,  exert  the  emotional 
energies,  and  individualism  and  socialism,  analogous  to  cold 
and  heat,  are  the  economic  forces  in  social  conditions  which 
should  be  brought  to  social  equilibrium,  or  figuratively, 
to  temperate  social  temperature  in  which  humanity  with 
its  chemical  life  can  prosper  best 

Society  is  still  too  cold,  too  individualistic,  a  much  higher 
degree  of  socialism  is  required  to  attain  the  proper  social 
equilibrium.  In  order  to  socialize  human  affairs  to  a  higher 
d^ree,  the  abolition  of  grafting  capitalism  with  its  wage- 
slavery  for  the  majority  of  humanity,  and  the  establishment 
of  social  operation  in  all  economic  matters  is  required.  When 
the  proper  individuo-social  equilibrimn  is  reached,  individ- 
ualism and  socialism  (neither  of  which  can  ever  be  absolute 
because  they  are  correlative)  will  be  equilibrated  to  a  con- 
dition which  is  neither  the  one  nor  the  other  but  for  which 
we  have  no  term  as  yet 

And  what  about  "the  good  and  the  bad  ?"  They  are 
relative  concepts  depending  on  the  standpoint  of  interests 
of  the  judges.  From  our  standpoint,  everything  that  gen- 
erally assists  in  the  production  of  ghosts,  especially  human 
ghosts,  is  **good,''  and  everything  that  is  generally  hurtftil 
to  this  process  is  "bad." 

XXril.     THE   IMPEECEPTIBILITY   OF  GHOSTS. 

Argon  and  the  other  dead  substances  without  expressible 
forces  are  imperceptible.     We  knock  against  them  with  our 


MODERN   NIRVANAISM  111 

noses  every  dav  but  had  no  inkling  of  their  existence  until 
lately  -when  they  were  detected  by  a  few  experimenters  who 
are  believed  as  long  as  they  report  of  unorganized  dead  stuff 
only  and  not  of  some  individualized  to  ghosts,  such  as  zeron. 

Dead  substance  was  discovered  theoretically  several  years 
sooner  than  experimentally.  In  my  little  work  '"The  Tail 
of  the  Earth,"  the  discovery  made  in  1SS3  is  mentioned  in 
the  following  sentences:  ''That  point  where  the  galomal 
factors  are  fully  equal  in  every  respect,  temperally  and  chem- 
ically, is  the  zero  of  nature  for  nature  has  here  accomplished 
its  object.  The  substance  at  the  zero  of  nature  is  called 
*'zeron." 

''The  complete  zeron  has  not  even  any  interior  motion 
which  could  cause  light,  nor  any  other  transant  (prepond- 
erant) passive  or  active  force  which  couJd  be  sensed  by  us; 
it  is  insensible,  it  is  dead.  By  such  zeron  the  so-called  spirits 
are  substantiated.'' 

These  sentences  and  others  of  the  same  meaning  were 
published  in  18ST.  In  the  year  1892  Ramsay  discovered 
argon.  This  dead  substance  and  the  others  of  the  "zero- 
group"  that  were  discovered  later,  are  inorganic  zeron. 
Organic  zeron,  the  ghost  substance,  differs  from  them  in 
regard  to  its  latent  state;  it  is  not  gaseous  but  the  resultant 
of  the  various  other  states,  the  solid,  liquid  and  gaseous, 
equalized  in  organic  life.  Zeron  is  not  a  uniform  or  homo- 
geneous chemical  substance  but  a  complicated  highly  or- 
ganized composition  of  many  nearly  dead  substances  com- 
bined to  an  organism  and  groped  around  the  dead  point 
but  not  necessarily  perfectly  dead. 

The  term  zeran  is,  therefore,  not  intended  to  signify 
a  pure  chemical  substance  but  a  whole  group  of  substances 
near  the  condition  of  death,  and  especially  that  group  which 
got  there  through  the  organic  life  process.  Bodies  consisting 
of  zeronic  substances  I  called  zeroids  in  my  first  publications 
in  order  to  avoid  supematuralism  that  has  been  connected 
with  the  term  spirits.  When  I  discovered  that  the  term 
ghost  is  of  empirical  origin  and  independent  of  supematural- 
ism, I  dropped  the  term  zeroid  because  new  words  create 
difficulties,  yet  it  has  this  advantage  that  it  applies  also  to 


112  WM.    DAN3RAS 

vegetable  and  animal  ghosts  -while  the  term  "ghost"  in  its 
historical  aspect  applies  only  to  the  hnman. 

In  **The  Tail  of  the  Earth"  is  the  following:     ''The 

insensibility  {'snpcrscnsihility)  oi  the  ghosts  has  been  the 
main  eanse  for  denying  their  existence.  We  can  sense  pre- 
ponderant forces  only  while  forces  at  eqnilibri-iim  cannot 
express  .themsekes  on  onr  senses.  For  this  reason  a  sub- 
stance at  (dynamic)  eqnilibrinm  is  insensible,  that  is,  not 
perceivable  by  our  senses.  The  zeroids,  (ghosts)  consisting 
of  snch  snbslance  (zeron)  are,  therefore,  without  sufficient 
expressible  force  of  either  active  or  passive  character  to  make 
themselves  felt  to  us.''  There  is  but  little  to  be  added  for 
those  who  understand  chemically  fixed  dynamic  equilibrium. 

It  is  evident  that  forces  which  are  neutralized  in  "stable 
equilibrium"  of  a  substance  cannot  affect  our  senses.  The 
principle  of  preponderant  forces  has  been  established  as 
transantism,  explained  in  the  Appendix.  It  me^ins  that  the 
further  away  from  apolarity  or  the  zero  of  dynamic  pre- 
ponderance the  condition  of  a  substance  or  a  body,  the 
stronger  is  its  expressible  force  or  its  magnetic  energy,  for 
instance  its  weight.  It  is  the  preponderant  forces  and  ener- 
gies that  exert  theanselves  in  nature  while  the  others  are 
dead. 

Temperanire,  so  easily  transferable  and  perceived,  affords 
an  example.  A  temperate  temperature  of  quiet  air  is  im- 
percepTible  and  it  actually  took  humanity  a  long  time  to 
discover  that  the  air  is  substantial,  much  longer  than  to 
establish  the  same  fact  with  the  haunting  ghosts.  If  the 
air  now  is  cooled,  we  begin  to  perceive  its  temperature  as 
cold  which  increases  as  the  cooling  advances.  It  is  the  pre- 
ponderant part  of  cold  that  affects  us. 

In  regard  to  chemical  conditions,  we  perceive  the  passive 
force  preponderirg  in  various  substances  a?  resistance  and 
hardness,  increasing  with  matero-polarity.  We  also  feel 
diemical  coldness.  If  heat  is  preponderant  we  easily  feel 
it  in  temperature  but  not  in  the  chemical  conditions  except 
as  softness.  It  appears  that  our  senses  are  limited  to  the 
perception  of  preponderant  forces  of  suiScient  strength,  act- 
ing through  variation  of  touch,  and  that  at  or  near  the  point 


MODERN   NIRVANAISM  118 

of  being  neutralized  in  the  interior  of  substances  or  in  their 
general  conditions  near  zeronity  cannot  be  perceived  by  us. 

Now  the  substances  of  the  ghosts  are  the  products  of 
very  thorough  though  not  complete  organic  processes  of 
equilibrations  of  their  counter-forces,  supplied  from  many  if 
not  all  parts  of  anti-polarity.  These  organic  substances  of 
the  zero-group,  collectively  called  zeron,  are  sufficiently  equili- 
brated, inactive,  zeronic  and  without  preponderant  or  trans- 
ant  forces  of  active  or  passive  character  that  they  cannot 
affect  any  of  the  polar,  especially  the  matero-polar  substances 
of  our  world  of  conditions  and  neither  can  they  affect  our 
senses  which  through  a  much  required  evolution  were  hard- 
ened against  the  little  influences  from  the  ghosts. 

It  is  only  when  the  ghosts  are  slightly  materialized 
through  borrowed  substances  and  conditions,  that  we  begin 
to  perceive  them,  but  really  only  that  part  which  they  have 
borrowed  from  the  mediums.  The  ghosts  themselves,  being 
zeroids,  we  cannot  feel,  because  they  have  no  passive  resist- 
ance to  offer  to  our  touch  nor  can  we  feel  their  temperature 
because  they  are  temperated  and  have  no  cold  nor  heat 
that  could  affect  us,  nor  can  we  see  them  because  they  are 
perfectly  transparent  and  can  neither  intercept  nor  radiate 
any  light,  nor  can  we  hear  them  because  they  have  no  force 
nor  means  to  create  perceptible  sound,  nor  can  we  smell  nor 
taste  them  because  they  have  no  chemical  action  strong 
enough  for  our  hardened  senses. 

As  far  as  our  senses  are  concerned,  the  ghosts  are  not 
real.  Those  who  know  them  are  glad  they  are  excluded  from 
our  reality. 

Xot  the  most  delicate  cardhouse  can  the  ghosts  knock 
over  without  medial  help.  Our  most  sensitive  sense  is  that 
of  the  eyes.  Seeing  ghosts  is  more  common  than  perceiving 
them  otherwise,  but  this  also  is  very  limited  and  even  with 
"clairvoyants"  only  takes  place  when  some  ghosts  are  slightly 
materialized.  Neither  can  the  "clairaudiants"  hear  ghosts 
without  some  materialisation  of  vccal  organs  or  knocking 
hands  or  feet.  !M!odem  spiritism  has  shown  all  this  plain 
enough. 

Experience  and  theory,  therefore,  agree  with  my  old 
ientence:     No  fnanifestations  of  ghosts  unHiont  medi^mism. 


114  WM.   DANMAB 

The  evolution  of  the  living  in  the  direction  of  unmed- 
ialitj  also  had  its  effect  in  excluding  the  ghosts  from  our 
sphere  of  sensibility,  as  stated  before.  In  regard  to  the  in- 
fluence of  mediumism  on  progeneration  and  heredity  I  wrote 
in  ''The  Tail  of  the  Earth" : 

"Another  reason  why  the  people  had  to  grow  less  and  less 
sensitive  to  the  influence  of  the  zeroids  is  that  whereever 
they  perceived  them  by  their  senses,  they  were  ashamed  of 
their  sexual  and  digestive  instincts,  of  their  "carnal  minded- 
ness,"  and  entirely  unnatural  endeavors  to  suppress  said 
instincts  and  "live  a  holy  life"  which  would  be  pleasing  to  the 
omnipresent  "holy  angels  from  heaven"  were  the  conse- 
quences." 

Speaking  then  of  the  struggle  of  sensitives  and  converts 
to  old  spiritism  against  their  own  nature,  we  find;  "These 
holy  people  died  without  descendants,  but  the  less  sensitive 
people  performed  their  natural  functions  without  paying 
attention  to  the  ghosts,  were  prosperous  and  rich  of  children 
and  they  transmitted  their  insensitiveness  to  the  next  gen- 
eration, this  again  in  a  higher  degree  to  the  next,  and  so  on. 
This  continual  survival  of  the  unholiest  has  resulted  in  all 
mankind  being  insensitive  to  ghostly  influence  (except  some 
who  become  unusually  sensitive  through  practice)." 

"This  process  of  'evolution'  has  always  resulted  in  the 
survival  of  the  most  unmediumistic  and  is  the  reason  why  the 
people  today  are  fortunately  so  insensitive  to  the  influence 
of  the  zeroids.  The  comparative  weakness  of  the  zeroids 
(ghosts)  on  the  one  hand  and  the  organic  adjustment  of  the 
living  as  to  insensitiveness  in  this  respect,  on  the  other  hand, 
are  the  combined  causes  for  the  zeroids  being  insensible  to 
us.  There  is  no  other  property  of  the  living  for  which  nature 
should  be  praised  higher  than  for  this.  But  it  is  also  a  good 
thing  that  there  are  enough  sensitives  left  to  serve  for 
the  practical  demonstration  of  the  existence  of  ghosts." 

When  I  wrote  the  above  many  years  ago,  I  felt  like 
"praising  nature"  for  the  exclusion  of  the  ghosts  from  our 
gense-realty,  because  I  had  experienced  some  very  severe  in- 
terferences of  some  ghosts  with  the  life  interests  of  some 
living  persons  through  mediumism.  Unfortunately,  this 
hurtful  interference  is  still  a  bad  feature  of  mediumism. 


MODERN   NIBVANAISM  115 

We  may  consider  the  question  if  the  ghosts  are  per- 
ceptible among  themselves.  In  the  seance  room  the  ghosts 
have  no  difficulty  to  perceive  each  other  as  bodies,  even, 
when  still  imperceptible  to  us.  But  a  fully  materialized 
ghost  does  not  perceive  the  ghosts  that  are  not  perceived  by 
us.  The  ghosts  have  generally  concluded  that  their  stuffy 
and  bodily  existence  is  to  be  found  only  in  the  '^material 
conditions"  at  the  surface  of  the  earth,  but  does  not  exist 
in  their  "heavenly  homes."  Over  there  they  are  purely 
''spiritual,"  consisting  only  of  minds,  as  many  of  them  say. 

We  have  not  been  up  there  but  can  reach  up  there  theor- 
etically :  Their  senses  when  in  heaven  are  no  longer  capable 
of  perceiving  their  zeronic  bodies,  especially  as  these  senses 
are  also  dead.  But  the  liveliest  part  of  them,  or  at  least 
the  most  sensitive  are  their  mental  organs;  they  induce  each 
other  directly  with  the  slightest  feeling  or  thought.  The 
ghosts  say  they  have  a  manner  of  "transferring  thoughts 
without  speech,"  they  also  say  they  "think  in  groups"  and 
form  "spiritual  bands."  A  thought  produced  by  a  member 
of  such  a  band,  by  magnetic  induction  "runs  through  the 
whole  band." 

Young  "earthbound"  ghosts  and  such  as  have  not  been 
dead  very  long  are  still  "somewhat  material,"  but  the  ripe 
ghosts  perceive  each  other  mostly  as  mentalities  and  have 
generally  concluded  that  in  their  normal  condition  they  are 
but  minds.  It  is  possible  that  the  doctrine  of  mentalism,  this 
greatest  of  mistakes  of  humanity,  was  originally  started  by 
them  and  suggested  to  the  living. 

The  mutual  perception  of  the  ghosts  as  stuffy  bodies  is 
limited  and  often  obliterated  which  led  to  their  believe  that 
they  are  but  "spirits  or  minds."  The  ghosts  know  but  little 
about  themselves. 

XXIX.    TEE  UNPRODUCTIVITY  OF  THE  GHOSTS. 

We  now  come  to  conclusions  which  are  at  variance  with 
pretensions  of  ghosts  and  popular  sentiments  caused  by  them. 

Those  "higher  beings,"  those  "supernatural  spirits"  who 
are  so  near  to  "the  almighty"  that  they  act  as  his  messengers, 
who  claim  to  inspire  and  load  the  stupid  mortals  and  consider 


116  WIM.    DAINMAR 

them  all  as  their  mediums,  those  ghosts  are  the  unproductive 
dead. 

In  the  mythological  writings  of  the  Jews  and  Christiana 
and  still  more  in  older  scripture,  the  ghosts  are  repeatedly 
called  the  dead.  Gradually  there  came  that  confusion  when 
it  was  no  longer  known  whether  the  ghosts  or  the  corpses  were 
the  dead.  When  the  existence  of  the  ghosts  was  denied,  the 
corpses  remained  as  the  dead.  Such  shiftings  in  the  mean- 
ings of  words  there  have  been  many. 

The  corpses  are  not  dead  but  consist  of  lively  substances 
which  soon  enter  other  bodies  for  their  strife  for  nirvana; 
they  simply  have  been  left  behind  halfways.  The  ''living 
and  the  dead"  are  the  mortals  and  the  ghosts.  To  die  means 
to  enter  "the  world  of  the  dead."  Death  is  the  condition  of 
soulpeace  and  rest,  therefore,  also  of  unproductiveness  and 
inactivity. 

We  will  best  understand  death  when  we  imderstand  life. 
The  life  of  an  individual  organism  begins  with  the  energetic 
combination  of  the  male  and  female  generative  substances 
of  active  antipolarity.  Forming  a  new  cell  of  life,  it  has 
become  an  individual,  immediately  continuing  life  through 
nourishment  from  the  mother.  If  killed  before  born,  the 
ghost  of  the  child  lives  on  and  becomes  a  full  grown  person 
overthere.  Women  have  been  put  to  shame  in  seance  rooms 
through  hearing  of  their  "nameless  children"  of  abortion. 

When  born,  the  individual  begins  eating,  etc.,  as  a  con- 
tinuation of  the  act  of  its  generation.  It  enters  the  liveliest 
time  of  life,  the  restless  childhood,  and  when  through  with 
it,  quiets  down  to  maturity.  Sexual  productiveness  and 
labor  now  take  the  place  of  play  and  study.  The  abilities 
of  m.en  are  highest  when  they  not  only  have  to  maintain  their 
own  lives  but  also  raise  their  children.  When  the  family  is 
well  advanced  the  parents  pass  the  culmination  of  their 
abilities. 

With  the  further  advance  of  ripeness  of  their  own  interior 
bodies  for  the  production  of  which  the  whole  difficult  life 
process  takes  place,  the  productivity  of  men  diminishes, 
first  the  sexual,  then  the  muscular  and  finally  the  mental 
part  of  it,  the  latter  being  developed  to  lead  the  others. 
There  is  no  natural  necessity  for  much  productivity  any 


MODERN   NIRiVANAISiM  117 

longer,  and  as  nature  acts  by  necessity  only  and  as  this 
necessity  means  equilibration  of  the  counterforces,  it  wastes 
no  forces  with  a  ripe  individual  whose  very  ripeness  if  under- 
stood as  apolarity  excludes  the  possession  of  strong  exertive 
forces  and  energies.  We  know  how  unproductive  the  old 
man  becomes  also  mentally. 

The  ghosts  now  as  equilibrated  beings  are  very  unproduc- 
tive, mentally  as  well  as  otherwise,  far  more  so  than  the  oldest 
dotard  we  can  imagine.  But  as  the  old  man  when  he  is 
health}^  feels  like  he  could  still  advise  and  guide  his  boys  in 
their  business  if  they  would  only  let  him,  so  the  ghosts  are 
immensely  overrating  their  abilities  and  believe  to  be  our 
inspirators,  guides  and  guardians,  while  in  reality  their  in- 
fluence on  our  world  is  about  equal  to  null.  Only  when 
through  mediumism  they  get  a  chance  to  gain  strength  and 
interfere  in  our  life,  they  will  advise,  prophesy  and  prescribe, 
but  it  is  a  dangerous  advice  that  has  led  many  people  in 
America  to  financial,  physical,  and  even  moral  ruin. 

The  extravagant  pretensions  of  the  ghosts  as  "the  higher 
spirits,"  while  showing  their  splendid  well-being,  do  not 
change  the  fact  that  not  one  new  idea  of  scientific  importance 
has  come  from  them.  In  1888,  the  author  offered  a  prize  to 
the  ISTew  York  spiritualists  for  the  establishment  of  one  fact 
where  a  new  scientific  idea  which  had  not  been  produced  in 
our  life  had  come  from  the  "spirits."     He  has  his  money  yet. 

The  "inspirators"  have  trouble  enough  to  "inspire"  the 
living  with  the  simple  fact  of  their  existence,  they  cannot 
even  do  that.  The  communications  of  the  ghosts  show  that  in- 
tellectual emptiness  so  peculiar  to  the  talk  of  mentally  un- 
productive people.  It  is  for  this  reason  that  I  say,  of  all  the 
classes  of  mediumism  animation  is  least  valuable  because  it 
tells  nothing  of  the  ghosts  substance  and  being. 

The  leading  "psychical  researchers,"  men  of  exceptional 
ability  and  integrity — how  much  have  they  obtained  through 
"psychic  mediumship"  ?  Hardly  enough  to  convince  some  of 
them  of  what  is  called  "the  spiritistic  hypothesis."  Much 
more  is  gained  by  experimenters  in  materialisation  and  spirit- 
ualisation.  The  facts  the  psychical  researchers  collect  show 
the  nirvanal  condition  of  the  ghosts.  Enough  talk  and 
answers  of  the  ghosts  through  mediums  has  been  printed  to 


—  :^    ▼ar  ±  :s  «t 


It  '^fe    llfM|W 


Tai> 


-tin. 


~U    'i*"  -        .liu.     rw*r 

23Bf  -at  -faet  -Trim- 
ins  a 


13 

J   ft 


in 


120  'W^   DANMAB 

ignorance  of  the  requirements  for  action  reversed  this  matter 
and  caused  the  living  and  the  dead  to  believe  that  the  latter 
are  'Ithe  higher  beings;.'''  The  misery  this  mistaken  belief 
has  caused  and  is  still  causing  makes  public  ^ntrol  of 
medinmship  desirable  to  protect  the  ignorant  and  naive. 

XXX.    THE  HAPPINESS  OF  THE  GHOSTS. 

Those  ivho  now  believe  that  the  unproductive  ghosts  are 
to  be  pitied  are  very  much  mistaken.  On  the  contrary,  we 
should  rejoice  with  them  that  they  attained  their  condition. 
What  do  we  really  want!  Happiness,  of  course.  Equili- 
brium is  happiness! 

The  goal  of  all  our  strife  and  labor  is  not  a  capadty  or 
aHHtj  but  a  condition.  We  want  to  be  satisfied  and  happy. 
The  abilities  of  organisms,  including  the  mental,  were  de- 
veloped in  the  struggle  for  happiness  and  naturally  th^ 
terminate  where  lasting  happiness  is  attained. 

Will  lasting  happiness  be  reached  in  nirvana!  The 
unanimous  answer  from  there  is  "Yes.*''  Everybody  knows 
whether  he  is  happy  or  not,  even  if  he  otherwise  does  not 
know  much  about  his  esistenca 

An  individual  is  happj  when  not  only  his  neoe^ties  but 
also  his  wishes  are  satisfied.  In  our  life  this  condition  can- 
not be  attained  even  under  the  most  favorable  circumstances. 
Discontent,  desiring,  wishing,  striving  for  something  are 
tendencies  given  us  throu^  evolution  and  having  a  great 
object  in  our  lives.  But  they  all  hope  to  become  happj  at 
some  time;  they  all  wiH  become  happy  in  death.  The 
'^heavenlj  ble^edness''  and  lasting  happine^  of  the  gjiosts 
is  no  mistake.  Contradicting  as  the  statements  of  manifest- 
ing gliosis  may  be  otherwise,  they  all  agree  on  this  one  point, 
that  in  their  world  exists  a  hi^y  gratifying  and  oompletelj 
happj  condition  and  that  the  older  ghosts  have  reached  it 

It  sdll  wanting  something,  if  still  ambitious  to  do  some- 
thing, if  stiB  but  wishing  for  something  pertaining  to  its 
own  requirements,  the  individuaFs  happiness  is  not  perfect, 
but  when  the  individual  is  oonstdously  satisfied  and  wishksB, 
then  happiness  is  there. 

If  acoQrdiDg  to  Kant,  happinees  oonaiste  in  the  aooosd- 


MODERN    NIRVAJ<A.ISM  121 

dance  between  that  what  happens  to  a  conscious  being  and 
the  purpose  of  its  existence  and  essential  motives  of  its 
desires  and  wishes,  then  happiness  is  at  the  goal  and  object 
of  all  endeavors  where  the  purpose  of  existence  is  fulfilled, 
where  an  organized  piece  of  the  world-stuflF  has  attained 
dynamic  equilibrium. 

That  heavenly  happiness  means  the  final  and  lasting  con- 
dition of  individual  satisfaction,  interior  peace,  ''soul  peace," 
perfect  tranquility  and  such  a  stability  that  no  further  needs, 
desires,  pains,  passions,  etc.,  can  disturb  the  rest,  inactivity 
and  wishlessness  which  are  the  requirements  of  nirvanal  hap- 
piness. Rest  exists  only  as  equilibrium;  dynamic  equili- 
brium alone  is  soulpcace,  etc. ;  without  it  there  is  no  satis- 
faction and  happiness,  but  life  and  strife. 

Since  sentimentality  plays  its  part  even  in  the  accepta- 
tion of  scientific  truth,  I  must  more  than  make  up  for  the 
previous  article  by  still  dealing  a  little  longer  with  the  happi- 
ness of  the  ghosts  which  cannot  be  overstated.  Not  the 
laboring  and  struggling  individual  is  happy,  but  the  one  who 
has  all  he  wants,  who  is  through  with  the  difficulties  of  life 
and  whose  soul  is  now  at  rest.  The  world's  mother-father 
strives  through  nature  for  equilibrium  and  happiness  in 
itself;  it  finds  it  in  nirvana  where  materity  and  paterity 
are  at  even  strength.  Burning  life  is  not  happiness  but  it 
leads  to  it  and  terminates  at  it. 

The  prehistoric  people  of  Asia  already  concluded  from 
their  intercourses  with  ghosts,  that  nirvana  is  the  possibly 
highest  degree  of  happiness.  It  is  not  a  moral  process  that 
leads  to  it,  but  a  physical  and  above  all  a  chemical  process; 
the  moral  endeavors  though  are  a  part  of  nature. 

To  Buddha  is  attributed  the  following  sentence:  "Suf- 
fice it  to  know  that  nirvana  keeps  from  danger,  grants  secur- 
ity without  fear  and  gives  happiness."  This  explanation  is 
not  just  scientifical  but  it  agrees  so  fully  with  what  the 
ghosts  say  of  their  existence  that  it  is  likely  it  originally 
came  from  them  and  Buddha,  if  he  lived,  was  but  a  trans- 
mitter. 

In  nirvana  the  raging  process  of  nature,  our  laborous 
life  with  all  its  troubles  and  dangers  is  at  its  end,  where- 
fore the  ghosts  are  out  of  danger  and  "kept  from  danger" 


122  'WM.    DiANlXAR 

of  being  disturbed  in  their  existence  and  peace;  in  nirvana 
the  "security  without  fear"  is  established,  because  nothing 
more  can  happen  of  any  account;  nirvana,  therefore,  gives 
lasting  happiness. 

The  hell  of  the  people  in  the  hot  zone  is  "very  hot," 
transferred  by  Christianity  also  to  the  Germanic  people  of 
the  mild  zone ;  the  hell  of  the  Esquimos  and  Canadian  In- 
dians is  'Very  cold,"  but  heaven  is  temperate  in  its  chemical 
condition  as  well  as  in  temperature. 

The  durability  and  lasting  existence  of  the  ghosts,  which 
they  so  fondly  call  "eternal  life,"  is  also  founded  in  their 
dynamic  equilibrium.  Even  with  mechanical  equilibrium 
it  is  evident  that  it  cannot  be  overcome  from  within  but  only 
by  disturbance  from  the  outside.  But  chemically  fixed  dyn- 
amic equilibrium,  such  as  represented  by  argon  or  helium, 
is  undisturbable.  Zeron,  the  ghost  substance,  for  the  same 
reason  is  about  inaifectable,  though  slight  changes  in  limited 
ranges  take  place  which  gradually  in  the  length  of  time 
will  amount  to  something.  I  am  speaking  of  mature  or  ripe 
ghosts.  Yet  there  is  not  only  their  substance,  but  also  their 
organism  or  individuality  to  be  considered.  It  would  be 
unscientific  to  say  that  it  is  indistructible,  because  it  is  not 
entity  but  property.  As  a  matter  of  fact,  ghosts  have  been 
destroyed  when  insulated  in  glass  cabinets  or  otherwise  in 
the  power  of  a  mortal  who  was  in  a  fight  with  them. 

Against  chemical  influences  of  poisonous  gases  the  ghosts 
afford  great  inaffectibility  on  account  of  their  chemical  in- 
difference, but  against  mechanical  action,  when  cornered, 
they  have  as  good  as  no  resistance.  Extreme  thermal  in- 
fluences are  dangerous  to  them.  Perhaps  the  spirit  of  our 
heavely  father,  the  breath  of  the  sungod  which  generated 
the  ghost-world,  will,  after  a  small  eternity  of  individualized 
existence  of  the  ghosts  some  time  destroy  that  existence  in 
case  the  earth  advances  too  near  the  sun.  But  that  does  not 
bother  us  for  the  present. 

Many  ghosts  are  cripples  but  were  crippled  in  their 
lifetime,  many  suffer  from  diseases,  which  killed  them.  That 
which  can  be  injured  can  also  be  destroyed,  because  destruc- 
tion is  simply  complete  injury.  That  which  grows  can  be 
healed.      There    are    ghosts-doctors    over   there.      The    ripe 


MODERN   NTRVANAISM  123 

ghosts  are  never  sick,  but  they  are  the  only  ones  that  are  com- 
pletely happy. 

Through  the  new  theory  of  ghosts,  combined  ^Yith  new 
experiments  directed  by  it,  considerable  knowledge  of  the 
ghosts  has  been  gained,  while  those  working  with  the  mental- 
istic  theory  gained  but  little  that  helped  their  understand- 
ing of  the  ghosts.  The  difference  lies  in  the  working  theories. 
The  nirvanalogist  experiments  on  a  diiferent  basis,  with  dif- 
ferent views,  for  diiferent  purposes  than  the  others  and, 
therefore,  finds  different  things  which  the  others  never 
thought  of.     Such  is  the  influence  of  a  true  theory. 

Applying  nirvanaism  to  the  ghosts  was  always  found 
fitting  and  pragmatic,  and  facts  which  have  been  very  un- 
comfortable to  the  "spiritualists"  and  caused  a  great  deal 
of  unfair  blame  on  the  mediums,  just  suited  us.  I  defy 
the  spiritualists  to  state  one  fact,  only  one  established  fact 
(no  phrase)  which  is  not  fully  in  harmony  with  nirvanaism. 

I  know,  of  course,  that  some  pretensions  of  some  "mani- 
festing spirits"  are  opposing  it,  but  that  makes  no  difference. 
The  ghosts  know  but  little  about  themselves  and  are  too 
dead  to  explore  their  own  condition,  but  they  do  not  feel 
like  being  dead  and  often  consider  themselves  much  more 
alive  than  the  living.  It  is  their  fine  and  happy  well  being 
that  makes  them  feel  so.  If  they  were  not  dead  they  would 
not  be  happy. 

"Spirit  evidences"  when  expressing  theoretical  opinions, 
no  matter  what  names  may  be  connected  with  them,  cannot 
be  accepted  as  arguments  for  or  against  nirvanaism.  I  have 
obtained  much  favorable  evidence  with  names  to  it  that 
belong  to  the  greatest,  and  always  against  the  views  of  the 
mediums  who  trasnmitted  them,  but  I  make  no  argumenta- 
tive use  of  it.  Nirvanaism  must  stand  by  itself  and  for  itself 
no  matter  what  the  ghosts  say  about  it. 

The  disproof  of  galom  as  the  essence  of  the  world  and 
all  it  involves,  is  the  only  disproof  of  galomalism  including 
nirvanaism.  Even  if  in  detailed  deductions  I  have  made 
some  errors,  it  does  not  affect  the  truth  of  the  philosophy 
as  a  whole. 


124  "WM.    DANMAS 

XXXI.     THE  LOCATION  OF  THE  GH08T-W0RLD. 

The  "seven  spheres"  in  the  world  of  ghosts,  which  could 
as  well  be  made  seventy  spheres,  because  the  division  is 
arbitrary  and  has  probably  been  derived  from  number- 
mysticism,  are  caused  by  different  degrees  of  "spirituality" 
of  the  ghosts,  as  the  spiritualists  say  and  to  which  we  agree 
if  they  will  agree  with  us  that  spirituality  is  a  symbolical 
name  for  specific  heat. 

Inversely  proportional  to  this  heat  is  the  "materiality," 
specific  cold  or  materity  of  anything  that  exists.  The  unripe 
ghosts  have  a  greater  materity  than  the  old,  they  are,  there- 
fore, attracted  stronger  by  the  earth.  The  greater  their 
specific  weight,  the  lower  the  layer  of  the  atmosphere  or 
"the  sphere"  where  they  are  at  home.  But  the  older  and 
riper  a  ghost  the  lighter  is  it  and  higher  dwells  it  until  finally 
at  about  the  age  of  150  years  the  human  ghosts  arrive  in 
"the  seventh  heaven,"  the  highest  region,  where,  the  great 
mass  of  old  ghosts  are  enjoying  their  actionless  and  worriless 
existence,  where  death  and  happiness  are  prevailing. 

Ghosts  of  children  and  young  people  are  still  "earth- 
bound"  which  means  that  gravity  keeps  them  at  or  near 
the  surface  of  the  earth,  in  our  dwellings,  schools,  restau- 
rants, theatres  and  wherever  they  like  to  be  to  live  a  life 
parallel  to  ours.  It  is  the  ghosts  below  100  years  of  age  whc 
commit  the  mediumistic  demonstrations,  while  the  old  ripe 
or  fully  matured  ghosts  seldom  find  the  strength  for  it ;  being 
"too  spiritual  and  high"  to  come  down  and  woold  in  our 
"low  matter,"  they  leave  it  to  "the  lower  spirits."  If  we 
take  "high  and  low"  in  the  mathematical  sense  instead  of 
the  "spiritual,"  then  everything  fits.  The  "higher  spirits" 
are  too  light  and  weak  for  earthly  operations  and  seldom 
come,  while  "the  lower  spirits,"  being  the  younger,  stronger 
and  heavier  ghosts,  play  the  apparitions. 

The  ghosts  are  dead  in  different  degrees,  we  may  say, 
dead,  deader  and  deadest,  the  last  being  "the  highest." 
Complete  death,  such  as  shown  by  argon  when  left  alone, 
there  seems  not  to  be  with  the  ghosts,  probably  because  the 
substance  of  them  is  a  complex  of  chemical  substances  whicl/ 
never  reach  chemical  zeronity  completely.     A  little  exchange 


MODERN   NIRVANAISM  125 

of  substance   and  a  little  life,  pendulating  over  the  dead 
point,  seems  still  to  be  there. 

The  spheres  in  the  ghost-world  are  layers  of  vegetable, 
animal  and  human  ghosts  and  ghost-substances  which  with 
their  weights  float  in  certain  layers  of  the  earth's  atmosphere. 
The  human  ghosts  clothe  themselves  in  vegetable  ghost  sub- 
stances and  build  their  homes  of  them.  The  ghosts  say,  it 
is  extremely  comfortable  and  very  beautiful  up  there,  and 
we  have  no  reasons  to  doubt  it. 

It  requires  explanation  only  for  those  who  still  believe 
in  "moral  realities"  that  ethical  questions  or  moral  concept, 
such  as  "the  good  and  the  bad,"  which  are  limited  to  the 
affairs  of  society,  have  nothing  to  do  with  the  gradual  rise 
to  the  seventh  heaven.  It  is  purely  a  chemical  process  that 
leads  up  to  heaven.  The  "bad  man"  also  gets  to  heaven  when 
his  time  is  up  without  requiring  to  become  that  which  people 
with  other  interests  call  "a  good  man."  Anyone  who  has  no 
other  reason  or  motive  "to  be  good"  but  fear  of  hell  may 
well  be  bad,  because  he  will  get  to  heaven  whether  he  tries 
it  or  not.  Nature  is  no  church  and  condemns  nobody,  on 
the  contrary  it  saves  all  men  from  the  hells  of  which  we 
have  on  earth  not  only  the  cold  and  hot  variaties  but  also 
several  others. 

To  determine  the  location  of  the  ghost-world  relatively 
to  the  earth  was  the  object  of  extensive  experiments  in  the 
year  1885.  Before  that  time,  the  ghosts  told  only  the  follow- 
ing: Their  heavenly  homes  are  above  the  clouds,  arranged 
in  spheres.  .Summers  and  winters,  days  and  nights  are  not 
overthere. 

Similar  statements  are  abundant  in  communications  of 
ghosts  but  always  with  that  same  vagueness.  There  are  also 
some  statements  regarding  "travels  to  the  stars,"  but  no 
ghost  who  believed  in  them  had  been  there  himself.  This 
conflicts  with  the  general  testimony  regarding  the  spheres 
to  the  earth,  because  if  the  ghosts  are  held  in  spheres,  they 
cannot  freely  fly  about  among  the  stars.  On  the  other  hand 
if  the  ghosts  are  "spirits"  they  cannot  have  weight  and  need 
not  be  limited  to  spheres  to  the  earth,  but  can  travel  freely. 
Here  is  a  case  where  nirvanaism  agrees  and  spiritualism 


126  WM.    DANMAR 

disagrees  with  "spirit  testimony"  so  much  valued  by  the 
spiritualists. 

Those  experiments  in  regard  to  the  location  of  the  homes 
of  ghosts  made  the  results  independent  of  the  mental  con- 
ditions and  views  of  myself,  the  mediums  and  ghosts.  I 
was  simply  measuring  the  time  it  took  the  ghosts  to  go  from 
New  York  to  their  homes  and  back.  A  private  medium^ 
who  did  not  know  the  purpose  served  to  note  the  start  and 
finish  of  each  trip.  Several  of  the  ghosts  who  took  part  in 
the  experiments  afterwards  testified  at  other  mediums  in 
regard  to  them,  especially  when  materialized. 

After  lots  of  trouble  and  patience  the  following  general 
points  were  gained:  The  up  and  down  trips  of  the  young 
ghosts  were  shorter  than  of  the  older;  according  to  their  ex- 
planation because  they  did  not  dwell  so  high,  though  all 
dwelled  "above  the  clouds."  Starting  at  7  P.  M.,  the  dif- 
ferent ages  made  the  following  times :  20  years,  17V2 ;  38 
years,  19 ;  58  years,  25%,  80  years,  30  minutes.  Old  ripe 
ghosts  made  their  trips  in  from  40  to  50  minutes. 

The  second  important  point  gained  was  that  the  nearer 
to  midnight  the  ghosts  made  their  trips  the  shorter  time  it 
took  them.  A  ripe  ghost  made  his  trips  a  number  of  times 
with  the  same  results.  We  will  call  him  G.  He  testified  to 
the  following  figures  being  correct  when  he  was  splendidly 
materialized  at  another  medium :  At  8  P.  M.  45  minutes  in 
the  average;  at  12  o'clock  at  night,  22  minutes,  and  at  4 
A.  M.,  32  minutes. 

With  these  figures  the  longitudinal  location  of  G's  heaven- 
ly home  can  be  constructed ;  it  is  done  in  the  Appendix.  G's 
home  is  so  located  that  below  it  on  earth  it  is  always  1 
o'clock  at  night,  yet  he  complains  of  no  darkness. 

The  results  of  our  experiments  plainly  show  that  the 
ghost-world  is  in  the  shadow  of  the  earth,  opposite  the  sun. 
It  takes  no  part  in  the  rotation  of  the  earth  but  keeps  along- 
side of  it  in  its  revolution  around  the  sun.  Appearently 
the  sun  repulses  it,  therefore,  it  takes  the  same  relative  posi- 
tion as  the  tail  of  a  comet  with  which  it  has  a  few  features 
in  common.     (A  14). 

Quite  pleased  with  the  results  of  these  experiments,  the 
author  gave  an  account  of  them  in  "The  Tail  of  the  Earth," 


MODERN   NIRVANAISM  127 

published  in  1887.  But  the  people  were  not  ready  then 
to  take  an  interest  in  such  ''physical"  treatment  of  tho 
"spirit-world."     Is  it  better  now? 

The  astronomical  position  of  the  ghostly  tail  of  the  earth, 
probably  not  extending  beyond  the  shadow,  confirms  the 
testimony  of  the  ghosts  that  there  are  "no  summers  and 
winters,  no  days  and  nights"  in  that  world.  It  also  confirms 
the  inherited  notion  of  the  Greeks  that  the  Elysium,  that 
"happy  land  not  tried  by  sun  nor  cold  nor  rain"  was  located 
in  the  far  west,  opposite  to  the  rise  of  the  sun,  and  finally 
below  the  earth  at  daytime.  Thornato,  a  very  old 
god,  was  the  personification  of  the  night  and  of 
death  both,  completely  connecting  them.  In  old  Germanic 
mythology  "the  twilight"  of  the  gods  (in  German: 
"Goetter  Daemmerung")  also  indicates  the  location  of  the 
ghosts  world  in  the  shadow.  Hades,  shades  and  shad- 
ow are  in  etymological  connection;  shades  meaning  ghosts. 
The  "seventh  heaven"  where  the  old  ghosts  are,  is  of  ever- 
mild  imperceptile  temperature.  This  conflicts  with  the 
materialistic  speculation  of  "the  absolute  zero  of  heat  be- 
yond the  atmospheres."  There  is  no  such  beyond  nor  zero. 
The  coldness  of  our  atmosphere  increases  to  a  height  that  has 
been  reached  by  balloons  with  self-registering  thermometers. 
At  about  10  miles  up  between  the  tropo-sphere  and  stratop- 
shere  the  atmosphere  is  coldest,  from  there  upwards  it  be- 
comes warmer.  (A  15).  On  an  average  the  world  is  of  a 
mild  temperature.  The  ghosts  are  located  high  enough  to  be 
comfortable. 

XXXII,     THE  LIVING  AND   THE  DEAD. 

After  having  now  been  introduced  to  the  ghosts  theor- 
etically through  the  gates  of  naturalism,  instead  of  being  shut 
off  from  them  by  the  impenetrable  walls  of  dark  supernatural- 
ism,  the  living  readers  who  have  not  seen  ghosts  would  surely 
like  to  make  their  personal  acquaintance.  Mediumism  being 
the  only  way  for  the  ghosts  to  enter  our  world  of  sensibility, 
the  places  to  meet  ghosts  are  the  seance  rooms. 

There  is  no  harm  in  meeting  the  ghosts  as  long  as  they 
are  not  allowed  to  interfere  with  the  affairs  of  the  living 


128  "WM-    I>ANMAR 

by  "spirit-advise"  or  otherwise.  The  ghosts  do  not  exist  to  do 
something  for  us  but  they  exist  for  their  own  purpose 
which  is  to  be  happy. 

;  So  much  has  been  said  about  fraudulent  mediums.  There 
are  mediums,  especially  in  the  psychic  class,  who  help  along 
the  manifestations  by  fraud,  but  it  is  not  this  class  I  recom- 
mend the  readers  to  go  to.  But  little  real  evidence  of  the 
existence  of  ghosts  and  no  gleam  of  their  per- 
sonality have  been  gained  through  it.  It  is  the  so-called 
"physical  manifestations,"  materialisation  and  spiritualisa- 
tion,  much  neglected  by  the  spiritualists,  where  the  most 
positive  proofs  of  genuineness  can  be  obtained  and  were  fraud 
is  difficult  and  unprofitable. 

It  is  utterly  unscientific  to  cry  fraud  in  any  case  before 
having  considered  all  the  possibilities  of  mediumism  and 
the  tricks  of  hostile  ghosts.  JSTot  all  ghosts  who  operate 
against  spiritism  do  it  in  the  interest  of  clerical  haughtiness, 
but  some  consider  mediumism  a  great  sin  against  "the  laws 
of  God."  The  similarity  of  the  manifestations  with  the 
mediums  and  the  necessary  cooperation  of  the  mediums  in 
the  manifestations  have  also  been  the  cause  of  much  suspi- 
cion and  injustice;  but  all  that  will  change  when  the  nature 
of  mediumism  will  be  better  understood. 

Extensive  experiences  in  the  seance  rooms  have  shown 
what  imperfect  beings  the  ghosts  are  intellectually  and 
morally  when  judged  as  if  they  were  living.  But  it  is  un- 
scientific to  reject  the  whole  matter,  because  the  ghosts  do 
not  come  up  to  unjustified  expectations.  It  is  true  that 
monarchs,  cardinals  and  other  actors  continue  to  play  their 
parts  of  vanity  overthere;  it  is  also  true  that  the  masses  of 
ghosts  are  imposed  upon  by  them.  The  foolishness  of  our 
world  finds  its  continuation  in  the  ghost-world. 

But  there  is  no  economic  slavery  overthere,  which  is  the 
greatest  curse  in  the  world  of  the  living  making  life  a  burden 
to  more  than  half  of  humanity.  Those  who  are  mentally  free 
can  be  completely  free  overthere.  Our  world  supplies  the 
ghosts  with  the  required  food  for  their  development,  but  it 
costs  us  nothing,  not  any  more  since  the  ghosts  ceased  to  be 
guests  to  sacrifices. 

As  a  whole  the  world  of  the  living  is  further  advanced 


MODERN    NIRVANAISM  129 

than  the  Avorld  of  the  dead,  for  the  same  reason  that  the 
men  now  40  years  old  are  further  advanced  than  those  80 
years  old.  The  progress  of  humanity  is  made  evolutionary 
or  from  generation  to  generation  in  the  world  of  the  living. 
It  is  to  be  hoped  that  ''modern  nirvanaism"  will  prevent  most 
of  the  misery  which  misunderstanding  of  the  relations  be- 
tween the  two  worlds  and  "spirit-advice"  are  apt  to  cause. 
''Guides"  are  ghosts  who  keep  near  a  certain  living  person, 
are  induced  magnetically  by  that  person's  reason  and  mental 
activity,  make  the  mistake  of  taking  these  induced  thought, 
feelings,  etc.,  for  their  productions  and  inspirations  to  the 
living,  and  then  come  and  claim  authorship  of  the  works  of 
the  living.  It  goes  so  far  that  ghosts  have  claimed  "spirit- 
parentage"  of  persons,  vv'hose  parents  still  lived.  It  would 
be  laughable  if  it  did  not  do  so  much  harm. 

It  will  now  be  understood  why  the  ghosts  cannot  effect 
perceptible  manifestations  without  mediumism.  A  body  of 
nearly  apolar  substances  cannot  enter  polarity  by  itself;  it 
would  mean  to  reverse  nature  as  the  process  of  equalizing 
antipolarities,  having  only  the  one  direction  to  apolarity. 
The  medialum,  extracted  from  a  medium,  is  a  composition  of 
half-ripe  substances  which  are  commonly  interwoven  with 
the  harder  substances  of  the  medium  and  form  a  body  of 
the  same  form  and  organisation.  The  ghost  pentrates  and 
holds  it  and  uses  it  for  his  manifestations,  as  explained  in 
previous  articles  in  accordance  with  nirvanaism. 

Since  the  world  is  hermaphroditical  throughout  and 
inequilibrity  of  hermaphroditism  the  cause  and  equilibration 
thereof  the  object  of  nature,  it  may  now  be  apparent  why  the 
sexuality  of  mediums  is  of  importance.  The  sexes  are  anti- 
polar  hermaphrodites,  especially  in  their  generative  sub- 
stances; the  further  away  from  the  point  of  sexual  equili- 
brium the  stronger  are  they  as  men  or  women  and  the  less 
can  they  be  affected  by  apolar  ghosts. 

Very  feminine  women  have  such  strong  passive  force  that 
they  are  not  perceptibly  mediumistic,  but  women  with  a  high 
degree  of  masculinity  in  their  nature  and  character  are 
weaker  in  respect  of  passivity  and  can  be  controlled  by  the 
ghosts  if  willingly  and  quietly  submitting  to  such  control. 

The  investigation  of  mediums  has  been  limited,  because 


180  Vm.   DANMAR 

the  spiritualists  took  no  part  in  it,  their  theory  not  calling 
for  it.  But  they  must  admit  that  women,  (strong  and  man- 
like) are  the  best  materializing  mediums  and  ghosts  of 
women  the  best  materializers ;  on  the  other  hand,  that  men 
are  the  best  spiritualizing  mediums.  I  can  add  that  these 
male  mediums  are  very  feminine  in  their  natures,  which  was 
the  case  with  everyone  that  was  investigated. 

For  the  same  reason  that  organic  life,  being  mostly  chem- 
ical life,  requires  equilibrated  temperature,  does  mediumism 
require  equilibrated  sexuality  and  neutralized  magnetism, 
the  latter  generally  effected  by  singing  of  the  sitters.  It  ia 
a  known  fact  that  the  best  seances  are  those  where  the  sitters 
consist  of  about  equal  numbers  of  men  and  women. 

The  effect  of  light  and  heat  on  materialisation  and  the 
requirement  of  dark  cabinets  and  dim  seance  rooms  is  now 
also  understood.  Light  acts  "spiritualizingly,"  and  radiance 
forces  heat  into  the  medialum  and  makes  it  impossible  for 
the  ghosts  to  condense  and  cool  it  to  a  visible  state.  Eadiated 
light,  therefore,  opposes  materialization  which  fully  agrees 
with  experience,  but  for  which  the  spiritualists  have  no  ex- 
planation on  the  ground  of  their  theory. 

If  the  ghosts  were  "bodiless  spirits  of  mind"  why  should 
there  be  cripples  among  them  and  others  who  show  the  signs 
of  the  diseases  that  killed  them?  But  if  they  are,  as  ex- 
plained by  nirvanalogy,  then  all  these  experiences  are  natural 
possibilities,   including  the  destruction  of  ghosts. 

''Eeactionless  substances"  are  indifferent  to  chemical 
action,  neither  can  the  ghost  substance  be  much  affected  by 
poison,  though  this  is  not  completely  so.  Those  who  have 
BufRcient  reason  to  commit  suicide  should  do  it  by  inhaling 
gas,  because  it  seems  to  injure  the  ghosts  least.  But  the 
only  right  way  to  die  is  from  old  age ;  every  other  way 
is  hurtful. 

Injuries  from  burning  and  mechanical  action  also  injure 
the  ghosts  of  persons.  If  a  leg  is  amputated  in  this  life, 
it  will  be  missing  in  the  ghost-existence,  where  though  it  is 
not  needed  for  floating  in  the  air.  Kirvanaism  gives  sound 
reasons  for  healthy,  careful  and  sensible  ways  of  living  and 
why  the  lifes  of  the  people  should  not  be  hampered  with  by 
careless  industries,  capital  punishment,  war  and  other  forms 


MODERN   NTRVANAISM  131 

of  mnrder,  and  also  why  society  should  be  so  organized 
especially  in  its  esonomic  affairs,  to  give  every  individual 
the  opportunity  to  fulfill  his  or  her  life  in  the  best  manner. 

An  explanation  of  the  facts  of  "spiritism"  was  impossible 
with  the  spiritualistic  or  mentalistic  theory,  Nirvanaism 
can  explain  every  fact  of  that  kind  "on  natural  grounds." 
The  scientists  who  conviniently  objected  to  the  whole  matter 
as  being  fictitious  supernaturalism  have  no  more  excuse  for 
keeping  at  a  distance  from  this  matter,  unless  they  are 
wage-slaves  at  an  American  university  with  private  endow- 
ments controlled  by  religious  influences. 

There  is  perfect  harmony  between  the  facts  of  the  visible 
world  and  those  of  the  ghost  world;  they  belong  together 
to  the  same.galomal  world  and  are  related  to  each  other  as 
cause  and  effect  or  as  process  and  result. 

Before  concluding  these  articles  I  wish  to  call  once  more 
attention  to  the  feature  of  nirvanaism  that  psychology  plays 
but  a  small  part  in  it.  The  mentalistic  hypothesis  of  the 
late  period  of  antiquity  and  the  dark  ages  reaching  with 
their  shadows  into  the  twentieth  century,  is  completely 
discarded  and  psychology  reduced  to  a  branch  of  physi- 
ology. The  ghosts  being  substantial  or  stuffy  bodies  and  no 
"spirits,"  their  investigation  is  no  problem  of  psychology  in 
the  old  sense  of  the  term,  but  of  physiology  and  nirvanology 
supported  by  chemistry  and  physics.  Nirvanaism  is  again 
submitted  to  independent  thinkers. 


APPENDICES 


For  readers  who  require  more  detailed  and  often  mathe- 
matical proofs  of  important  points  in  the  articles  than  given 
in  them,  I  append  some  of  the  articles  with  scientific  demon- 
strations of  the  truth  of  the  assertions  made  there  where  such 
matters  would  have  interfered  with  popular  reading.  I  also 
add  some  theories  consistent  with  the  established  principle. 

App.  to  Art.  I:     The  Importance  of  a  Theory. 

(A  1).  The  "theory  of  knowledge"  (cognition-theory) 
of  supernaturalists,  dualists  and  sceptical  critics  of  the  specu- 
lative philosophies,  became  a  disease  to  philosophy  which 
impaired  it  so  that  it  was  unable  to  continue  its  work  and 
fulfill  its  object.  In  the  dualism  of  "mind  and  matter" 
mind  is  a  supernatural  entity  which  is  capable  of  connecting 
with  matter  only  through  the  mechanical  concepts  of  space 
and  time  which  in  that  case  are  "a  priori"  possessions  of 
mind.  The  conclusion  this  leads  to  is  that  the  mind  of  man 
can  know  "phenomena"  or  mental  pictures  of  things  only, 
but  never  the  things-in-themselves,  the  existence  of  which 
even  he  cannot  be  sure  of. 

Instead  of  philosophizing,  explaining  the  world,  the  "Pro- 
fessors of  Philosophy"  keep  on  wrangling  over  the  question 
how  cognition  and  philosophy  are  possible,  while  science 
which  slipped  away  from  them,  goes  its  own  ways  to  facts, 
explanations  and  knowledge. 

Galomalism,  accepting  the  position  of  modern  physiology 
that  minding  is  the  physical  activity  of  brains,  requires  no 
elaborate  "cognition-theory" ;  it  is  all  contained  in  the  one 
sentence:  Subject,  object — all  of  the  same  world-stuff.  In 
German  I  have  expressed  it  more  poetically  by  saying: 
Subjekt,  Objekt,  alles  eine  Wichse. 

"Phenomena"  in  the  sense  of  the  cognition-theory  of  spec- 
ulative philosophy  do  not  at  all  exist;  that  which  has  been 


MODERN   NIRVANAISM  133 

called  so,  the  sensual  perceptions  are  physical  actions  in  the 
"vvorlcl-stnif  causing  corresponding  physical  processes  in  our 
brains  which  in  combination  with  former  such  actions  and 
impressions  form  perceptions  and  recognitions  of  the  things 
themselves  and,  when  properly  combined  and  worked  in 
thinliing,  also  of  the  things  in  themselves.  The  impenetrable 
curtain  of  "phenomena"  between  subject  and  object  was 
dra\^Ti  there  by  people  who  did  not  know  the  nature  of  light 
and  sound. 

If  light  and  sound  were  mere  "phenomena"  the  photo- 
graphic plate  and  phonographic  roll  would  also  have  pheno- 
mena. But  since  they  are  pulsatory  actions,  the  color  or 
tone  of  them  can  be  determined  by  physicists  without  seeing 
or  hearing  them,  simply  by  counting  the  pulsations  per 
gsecond.  And  so  are  all  other  "phenomena,"  including  those 
in  brains,  physical  processes  of  similar  nature.  They  are 
real  and  actual,  transmitted  through  air  and  nerves  to  brains 
where  they  enter  the  physical  action  of  comparative  recog- 
nition called  consciousness,  if  such  is  ready  to  receive  them. 

The  "naive  realism"  of  the  men  whose  healthy  common 
sense  is  not  spoiled  through  the  study  of  that  poisonous  non- 
sense called  "speculative  philosophy,"  is  the  only  true  and 
useful  way  of  perceiving  the  world.  Subject  and  object  con- 
sist of  the  same  stuff  with  the  same  essence  and  forces,  and 
are,  therefore,  no  essential  strangers  of  which  the  latter  could 
never  be  known  by  the  former.  A  man's  mind,  if  prepared, 
can  perceive  and  understand  all  about  being,  reality,  nature 
and  death,  which  is  all  v/e  want  to  know,  there  being  nothing 
else.  ';-.^;| 

Ajjp.  to  Art.  IX:    The  Essence  of  Stuff. 

(A  2).  To  elaborate  the  proof  of  galom  as  the  essence 
of  the  world-stuff,  we  will  study  with  a  simple  experiment 
what  remains  constant  in  stuff  under  all  possible  influences 
on  the  same.  The  fundamental  importance  of  this  matter  is 
emphasized  by  the  offer  of  a  reward  for  a  disproof,  shoAving 
that  galom  is  not  what  is  claimed  for  it. 

If  the  proof  of  galom  stands,  which  it  does,  then  galom- 
alism,  including  nirvanaism,  is  the  first  philosophy  which  ia 
not  based  on  a  hypothesis,  but  on  a  scientific  fact. 


184 


yru.  i>Ajm:AR 


Part  1,  Fig.  1,  shows  a  cylinder  with  a  bottom  and  a 
close  piston.  The  air  under  the  piston  is  a  body,  being  a 
certain  quantity  of  substance  which  in  a  certain  condition 
is  of  a  certain  volume.  When  the  piston  is  at  0,  as  shown, 
it  exerts  neither  pressure  nor  suction  on  the  airbody  and 
there  is  equilibrium  between  the  inner  and  outer  air.  We 
call  this  point  our  zero  0  and  suppose  that  here  the  counter- 
forces  of  our  airbody,  paterity,  P,  and  materity,  M,  are  equal 
and  units  as  if  the  air  were  consisting  of  argon  or  zeron. 

We  now  press  the  piston  down  to  A,  thereby  reducing 
the  volume  of  the  airbody  by  half.  "What  has  happened 
within  this  body  ?  The  entire  quantity  of  the  passive  force, 
materity,  is  still  there  because  on  account  of  its  passivity  it 
had  to  stay.  Being  pressed  into  half  the  former  volume  it 
is  now  twice  as  strong  as  before,  therefore  equal  to  2M.    The 


MODERN   NIRVANAiaM  135 

active  expanding  force,  heat,  paterity,  had  to  partly  get 
out  and  exert  itself  in  expanding  the  outer  world  to  keep 
space  filled  when  the  piston  moves.  But  this  force  does  not 
''blow  like  ether  wind  through  the  molecules  of  the  enclosure" 
as  the  dualists  conceive  it,  but  takes  the  form  of  temporal 
heat,  warming  and  expanding  the  surroundings  to  the  same 
extent  as  the  airbody  was  reduced. 

We  have  here  a  new  notion  of  heat.  First  heat  was  per- 
ceived  by  the  spiritualists  as  a  stuff,  heatstuff,  spiritus,  ether, 
afterwards  heat  was  perceived  by  the  materialists  as  a  prop- 
erty of  matter,  atomic  vibration,  molecular  motion,  and  now 
it  is  explained  neither  as  stuff  nor  as  property  or  motion 
but  as  the  active  essential  factor  of  the  essence  of  stuff  with- 
out which  there  can  be  no  extension  and  stuff.  It  is  always 
representing  the  expansion  of  a  certain  amount  of  substance. 
Through  being  the  wandering  force  which  attends  to  the 
equalizations  of  conditions,  it  becomes  the  active  force  in 
nature. 

The  entire  original  amount  of  the  heat  of  our  airbody 
in  the  condition  at  A  is  halved  because  the  extension  or 
volume  is  halved  and  it  is  halved  again,  because  the  cold 
is  doubled.  It  is,  therefore,  but  one-quarter  of  the  amount 
at  0,  and  since  it  is,  so  to  speak,  distributed  in  half  the  former 
volume,  it  is  averagely  or  by  strength  now  -V^P.  This  is  not 
only  logical,  but  also  positively  demonstrated  by  experimen- 
tal Bcience. 

It  may  help  those  who  are  used  to  mechanical  concep- 
tions if  we  put  compressibility  for  heat  and  expansibility  for 
cold  and  now  say  that  after  compressing  the  body  into  half 
the  former  space,  the  compressibility  (heat)  has  diminished 
by  half  and  the  expansibility  (cold)  has  increased  by  twa 
Through  this  first  and  simple  step  in  our  experiment  the  stuff 
was  compelled  to  expose  its  essence  which  is  not  such  a  mys- 
tery as  pictured  by  some  philosophers. 

We  press  the  piston  down  to  B.  Materity  again  has 
doubled  and  become  4M  and  paterity  has  halved  and  become 
^/iP.  Everything  said  above  about  the  action  fromO  to  A 
also  fits  for  the  action  from  A  to  B  and  for  every  following 
steps  reducing  the  volume  of  the  air  body  by  half.  At  C 
we  get  8M  and  %P.    If  we  could  press  hard  enough  to  carry 


136  WM.    DANMAB 

this  action  into  infinity,  the  cold  or  materity  of  the  airbody 
would  become  infinitely  strong  and  the  heat  or  paterity  in- 
finitely weak,  but  both  would  always  be  there  and  neither 
would  ever  be  omnipotent  nor  impotent,  neither  would  ever 
be  absolute.  Pure  force  is  a  mistake  and  so  are  all  force- 
stuffs,  such  as  matter  and  spirit,  mistakes. 

Forces  exist  only  in  the  juxtaposition  which  we  in  an 
inductive  manner  create  for  them,  but  as  far  as  being  is 
concerned,  there  are  no  forces  at  all,  only  stuff  which  be- 
haves in  a  certain  manner.  The  "absolute  zero  of  heat,"  so 
much  needed  to  obtain  pure  coldstuff  or  matter,  is  excluded 
in  our  experiment.  Heat  may  logically  become  infinitely 
weak  but  it  can  never  become  null  because  it  is  an  essential 
factor  of  being.  The  absolute  zero  of  heat  is  at  the  bottom 
of  our  tube;  in  order  to  get  there,  the  piston  must  first 
annihilate  the  airbody,  but  the  passive  force  serves  the  stuff 
to  prevent  annihilation. 

If  we  let  the  piston  jump  back  to  0  and  now  pull  it  up 
to  C  we  double  the  original  volume  of  the  body  and  gain 
^M  and  2P  for  the  forces  which  at  D  change  to  ^AM  and 
4P.  The  passive  force,  materity,  is  always  inversely  and 
paterity  always  directly  proportional  to  the  volume  of  the 
body,  even  when  the  expansion  has  been  carried  to  the  crea- 
tion of  a  "vacuum"  which  is  a  delusion. 

The  substance  of  our  airbody  is  constant,  because  when 
referred  to  a  certain  condition,  say  to  that  at  0,  it  is  of  a 
certain  volume;  the  notion  of  substance  is  the  compound  of 
stuff  and  condition.  But  the  mass  of  stuff  of  this  airbody 
changes  because  it  is  independent  of  conditions,  being  simply 
the  space-filling  being,  always  proportional  to  volume  which 
is  it  proper  measure.  If  it  were  not  so,  empty  space  would 
be  possible. 

The  world-stuff,  filling  space  completely,  is  continuous, 
indivisible  and  incompressible;  only  the  passive  force  of  it 
can  be  pressed  into  a  smaller  volume  and,  thereby,  strength- 
ened, because  it  is  not  absolute.  The  mistake  of  materialism 
consists  in  taking  the  passive  force  of  stuff',  materity,  for  the 
absolute  essence  of  stuff  v.-hich  then  becomes  matter.  If  it 
existed,  our  experiment  would  be  impossible. 

But  our  experiment,  being  a  wrongly  interpreted  fact  of 


MODERN    NIRVANA3SM  137 

experimental  science,  proves  the  impossibility  of  absolute 
cold  or  matter  as  well  as  of  absolute  beat,  spiritus  and  ether. 
It  simply  disproves  the  extremistic  philosophies. 

Part  2  of  Fig.  1  illustrates  the  result  of  our  experiment. 
The  equal  grades  on  the  axis  a  h  represent  equal  grades  of 
action.  The  curves  for  M  and  P  represent  by  their  deviations 
from  the  axis  the  opposite  variations  of  the  forces  of  the 
airbody  during  action.  The  planes  of  these  variations  are 
called  vaxants  and  a  pair  of  them  ilie  contravaxant. 

If  we  multiply  the  two  ordinates  en  any  point  of  the 
axis  of  the  contravaxant,  we  gain  a  constant  product.  It 
being  the  constant  product  of  the  counter-forces,  it  represents 
galom,  the  constant  essence  of  stuff.  Through  the  entire 
changing  volume  of  our  airbody,  this  force  product  is  always 
the  same,  no  matter  if  pressure  or  suction  is  affecting  the 
body.     Galom  is  constant  in  space  and  time. 

Boyle's  lav.'  of  the  inverse  proportionality  of  pressure 
find  volume  in  the  above  experiment  is  practically  the  same 
as  the  above  induction,  only  that  it  is  not  applied  to  the 
forces  of  the  airbody  where  its  philosophical  importance  is 
lying.     It  did  not  influence  philosophy  for  this  reason. 

The  graphical  representation  of  this  law  by  official  sci- 
ence, resulting  in  a  rectangular  hyperbola,  takes  distances 
along  the  axis  of  abscissas  which  represent  volumes.  In  other 
v/ords  its  unit  is  one  of  space  not  of  action,  it  is  a  mechanical 
representation  which  does  not  illustrate  the  force-relations. 
It  is  action  that  is  to  be  represented,  therefore,  I  have 
taken  a  unit  of  action  or  "momentum,"  the  product  of  pres- 
sure times  traversed  space,  as  the  unit  on  the  axis.  Every- 
time  we  half  the  volume  of  the  airbody,  we  have  a  unit  of 
action,  momentum  and  time.  In  the  uniform  progress  of 
action  the  forces  increase  and  decrease  inversely  propor- 
tional. 

Part  III  of  Fig  1  shows  the  position  of  materialism 
towards  our  experiment.  The  enclosed  airbody  now  con- 
sists of  say  one  part  of  material  atoms  and  three  parts  of 
empty  space  or  ether,  which  makes  no  difference  because 
ether  per  hypothesis  is  resistless.  The  experiment  applies 
to  monism  and  dualism  both. 

If  we  now  press  the  piston  down  to  A  two  parts  of  the 


138  WM.    DANMAR 

resistless  escape  or  two  parts  of  empty  space  are  gone.  If 
we  press  the  piston  to  B  all  is  gone  but  the  atoms,  which 
are  now  packed  together  solidly.  Since  absolute  resistance 
is  the  essence  of  matter,  we  cannot  compress  this  clump  of 
pure  matter  any  further.  Even  the  "almighty"  with  his 
absolute  activity  could  not  influence  this  body  in  that  direc- 
tion, because  here  he  is  up  against  the  almighty  passivity  of 
his  counterpart. 

Whether  heat  is  explained  as  motion  or  stuff,  it  is  plain 
that  at  this  point,  materialism  and  dualism  have  no  more 
of  it.  At  B  is  the  absolute  zero  of  heat,  here  is  matter 
without  heat  or  active  force  of  any  kind.  Yet  this  is  not 
the  absolute  zero  of  heat  of  physics  which  is  at  the  zero  of 
stuff.  At  the  materialistic  zero  of  heat  the  passive  force  is 
an  absolutum,  as  required  in  order  to  be  the  essence  of 
matter. 

If  this  extreme  of  absolute  cold  and  the  opposite  extreme 
of  absolute  heat  do  not  exist,  then  the  extremistic  philoso- 
phies of  materialism,  spiritualism,  energism  and  dualism, 
whose  absolutes  are  such  extremes,  are  all  untrue,  which  in 
fact  they  are.  And  if  there  is  no  zero  of  force,  such  as  the 
zero  of  heat  in  Part  III,  required  for  the  mechanical 
"knoT\Ti  laws  of  nature,"  then  the  mechanical  theory  of  na- 
ture is  not  true — and  there  may  still  be  ghosts. 

If  we  return  to  Part  I  we  observe  that  the  temperature 
of  our  airbody  was  supposed  to  be  constant.  In  reality  the 
body  is  heated  in  its  temperature  by  part  of  the  heat  of  its 
latent  condition  that  had  to  transform  and  transmit.  The 
general  condition  of  the  body  is  bound  or  latent  by  the 
enclosure.  In  the  "aggregate  states"  or  latentures  and  in 
the  chemical  conditions  forming  substances,  this  boundnesa 
is  effected  by  interior  tension  in  constitution.  If  our  air- 
body  becomes  a  liquid,  internal  tension  takes  the  place  of 
external  pressure  which  does  not  change  the  law. 

Experimental  science  shows  that  in  our  experiment  we 
can  substitute  "thermal"  (rather  temperal)  action  for  me- 
chanical action.  Heating  of  our  airbody  to  2P  drives  the 
piston  lip  to  C  or  cooling  to  2M  down  to  A.  We  have  here 
the  same  proportions  between  the  forces  and  the  volumes 
as  before,  a  matter  which  I  need  not  demonstrate  here  be- 


MODBRN   NIRVANABSM  139 

cause  it  is  accepted  bv  science.  No  thermal  action  of  any 
kind  can  change  the  inverse  proportionality  of  the  counter- 
forces  and  the  constancy  of  their  product,  galom.  It  is  im- 
portant that  in  both  the  above  cases  of  action,  it  is  the  same 
galom  which  remains  unaffected  and  constant. 

In  Art.  IX  are  stated  the  laws  of  the  constancy  of  the 
forceproduct  in  the  chemical  condition  and  in  electricity. 
There  is  no  need  for  demonstrating  these  two  empirical  laws 
here,  because  they  are  standing  properties  of  science.  In 
regard  to  the  chemical  constant,  irregularities  appear  in 
experimental  and  estimated  results,  because  both  are  made 
on  the  supposition  that  weight  is  the  one  factor.  It  is  not 
the  full  factor  of  materity  and  all  calculated  weights  in  the 
list  of  "atomic  heats"  are  wrong  for  reasons  given  in  con- 
nection with  the  law  of  equalization. 

I  have  nbw  established  the  fact  that  in  all  mechanical 
and  thermal  actions  stuff  shows  a  constant  product  of  the 
counter-forces;  we  also  know  that  in  all  chemical  and 
electrical  actions  such  a  constant  is  found.  It  is  required 
to  show  that  the  constant  is  the  same  in  all  these  actions 
and  conditions.  The  energeticists  have  done  nice  work  in 
this  direction  by  demonstrating  the  transformation  of  heat 
from  one  form  into  another.  Heat  is  always  the  same  force 
whether  it  has  the  loose  form  of  heat  in  temperature  or  of 
"negative  electricity,"  or  whether  it  has  the  latent  forms  in  the 
chemical  and  latent  conditions.  The  opposite  force  to  heat 
has  shown  the  same  transformations  which  I  need  prove. 

The  energeticists  cannot  object  to  the  conclusion  that 
the  transformable  forces  are  either  of  the  same  essence  or 
belong  to  the  same  essence  which  is  not  affected  by  the  trans- 
formations. This  knov^m  possibility  of  transforming  the  active 
and  passive  forces  in  the  various  conditions  furnishes  the  em- 
pirical proof  for  the  identity  of  the  forces  and  their  product, 
galom. 

(A3).  There  is  no  empirical  proof  as  yet  of  the  con- 
stancy of  the  forceproduct  in  those  latent  conditions  which 
the  materialists  call  "the  aggregate  states,"  namely  the  solid, 
liquid  and  aeriform  and  the  various  latentures  within  these 
three  classes.  By  analogy  it  can  be  proven :  Every  latent  con- 
dition is  also  a  chemical  condition;  carbon  for  instance  ha« 


140  WM.    DANMAR 

seventeen  of  them.  In  each  of  these  latent  conditions  carbon 
is  a  distinct  chemical  substance  entering  into  chemical  equali- 
zations with  its  own  proportion  of  forces  by  which  the  ^'mul- 
tiple proportions"  in  the  so-called  combinations  are  effected. 

If  we  compare  ozone  with  phosphor,  it  is  a  chemical 
substance,  but  if  v/e  compare  ozone  with  another  form  of 
oxygen,  it  is  a  latental  substance.  Both  forms  enter  pro- 
cesses often  with  one  and  the  same  other  chemical  element 
and  in  both  cases  galom  remains  the  same;  consequently,  it 
is  the  same  in  all  the  latent  conditions  of  oxygen.  On  this 
bases  it  is  apparent  that  oxygen  must  transform  five  parts 
of  every  nine  of  its  latent  heat  into  temperal  heat  in  order 
that  three  volumes  of  it  should  become  two  volumes  of  ozone, 
and  this  is  the  source  of  heat  in  the  fire. 

The  process  of  freeing  heat  and  the  opposite  process  of 
binding  heat  in  the  interior  constitution  of  substances  show 
the  analogy  between  temperature  and  chemicature  or  the 
chemical  condition  as  far  as  the  proportion  of  the  counter- 
forces  is  concerned.  If  we  go  back  to  our  experiment  in 
Part  I,  Fig.  1,  we  see  that  the  various  conditions  of  the 
airbody  are  bound  by  the  enclosure.  These  conditions  are 
externally  fixed  latentures  (bound  conditions)  which  can  be 
changed  to  internal  latentures  at  certain  points.  If  we  press 
the  piston  way  down  and  at  the  same  time  cool  the  tempera- 
ture of  the  airbody  below  "the  critical  temperature,"  we 
finally  reach  a  point  v/here  the  body  will  become  liquid. 
It  is  also  a  known  fact  that  in  case  we  press  the  piston  down 
to  the  same  point  without  cooling  the  airbody,  it  will  not 
become  liquid,  but  if  we  now  v/ithdraw  the  piston  quickly, 
the  air  becomes  partly  liquid. 

Exterior  boundness  by  enclosure  has  been  substituted  by 
interior  tension  in  part  of  the  air  which  could  not  be  sup- 
plied with  heat  quick  enough  to  follov/  with  its  entire  mass 
the  motion  of  the  piston.  Boyle's  law,  formulated  for  the 
gases,  is  now  partly  transferred  to  the  interior  of  the  liquid. 
Pressure  plus  interior  tension  are  inversely  proportional  to 
volume.  Yet  I  do  not  mean  to  say  that  liquidity  and  solidity 
depend  on  interior  attraction;  the  requirement  for  such 
attraction,  antipolarity,  is  missing,  they  depend  rather  on 


MODURN   NXItVAJ^AISM  141 

a  certain  strength  of  materity  in  the  constitution  of  a  sub- 
stance. 

There  are  two  other  sublaAVs  which  are  here  important: 
Gay-Lussac's  law  says  that  all  gases  expand  equally  in  equal 
thermal  actions  which  combines  Boyle's  and  Dulong  & 
Petit's  laws.  Avodagro's  law  says  that  different  gases  under 
equal  pressures  and  in  equal  temperatures  have  equa? 
chemical  values  in  equal  volumes,  which  substitutes  volume 
for  weight  as  the  true  measurement. 

These  two  sub-laws  do  away  with  any  apparent  differ- 
ences in  the  various  conditions  as  far  as  the  essence  of  stuff 
is  concerned  by  showing  that  the  so-called  physical  and 
chemical  conditions  are  merely  different  forms  of  binding 
or  fixing  stationarily  or  permanently  certain  propositions  be- 
tween the  otherwise  transformable  counter-forces  which  on 
account  of  the  possibility  of  transformations  must  be  of  the 
same  character  and  belong  to  the  same  essence. 

We  have  now  gone  through  all  the  inorganic  conditions  of 
stuff  and  found  the  same  constant  force  product  in  all  of 
them.  The  organic  substances  are  produced  from  the  inor- 
ganic. Since  transformation  of  forces  and  changes  of  con- 
ditions are  possible  only  when  essence  is  and  remains  the 
same,  analogy  shows  that  also  in  all  organic  conditions  of 
stuff  galom  is  the  same  as  in  inorganic. 

JSTo  action  or  process  of  any  kind,  be  it  mechanical, 
thermal,  electrical,  latental,  chemical  or  organical  can  change 
galom,  the  force  product  constant  in  space  and  time.  It  is 
the  absolute  essence  of  the  world. 

4f-  *  * 

There  are  two  different  hypothetical  absolute  zeros  of 
heat,  that  of  the  materialists  and  that  of  the  physicists.  The 
materialistic  zero  of  heat  we  have  seen  above;  it  is  at  the 
point  where  the  material  atoms  are  packed  together  so  tightly 
that  they  cannot  move.  At  this  point,  the  materialists  have 
absolute  matter  without  heat  or  any  other  active  force  or 
energy.  If  there  is  no  such  point  within  stuff  then  stuff  is  no 
matter.  But  the  absolute  zero  of  heat  of  the  physicists  is 
somewhere  else.  In  Fig.  1  it  is  at  the  bottom  of  the  tube. 
The  piston  has  to  press  the  airbody  out  of  existence  in  order 
to  get  there.     The  zero  of  heat  is  the  zero  of  stuff.     It  has 


142  WM.    DANMAB 

no  physical  meaning  but  is  of  some  theoretical  value;  it 
should  be  made  the  zpvo  of  every  thermometer,  because  ex- 
pansion is  proportional  to  the  strength  of  heat.  The  therm- 
ometer though  is  not  a  temperatometer  because  heat  is  not 
temperature  but  only  a  force  in  it.  The  zero  of  the  tempera- 
tometer should  Le  at  zero  of  nature,  or  at  the  point  in 
temperature  where  cold  and  heat  are  equilibrated  and  imper- 
ceptible. From  the  point  of  this  zeronic  temperature,  both, 
cold  and  heat  should  be  graded  according  to  the  principle 
of  the  contravaxant.  The  grades  of  heat  then  increase  and 
decrease  "geometrically."  The  base  of  gradation  should 
be  2.  The  ball  at  the  bottom  should  be  equal  to  the  volume 
of  the  first  principal  grade  with  the  base  2.  This  tempera- 
tometer which  I  have  designed  many  years  ago  will  be  of 
scientific  value. 

(A  4).  Electricity  is  abnormal  temperature,  mainly  on 
the  surface  of  solid  bodies.  It  is  loose,  freely  transmitted 
and  easily  equalized.  '"Negative  electricity"  is  abnormal 
heat  which  has  been  forced  onto  the  surface  of  bodies 
stronger  and  quicker  than  what  the  bodies  could  absorb. 
We  call  this  force  in  electricity  electrical  heat  or  patero- 
electricity.  Lightning  is  electrical  heat;  it  is  heat  from  the 
sun  which  was  intercepted  by  a  cloud,  where  it  was  temperal 
heat.  When  forcing  its  way  through  the  insulating  air  to 
the  earth,  it  takes  the  form  of  lightning  and  when  it  reaches 
solid  bodies,  it  becomes  patero-electricity  until  it  is  absorbed 
in  temperature. 

"Positive  electricity  is  electrical  cold  or  matero-electricitv. 
It  is  not  transferred  nor  are  there  "streams"  of  it,  but  it  is 
induced  by  repulsion  or  attraction  from  another  electrical 
condition.  The  application  of  the  two  words  "negative  and 
positive"  to  the  counter-forces  in  electricity  is  antiquitated 
and  should  be  dropped;  they  date  from  the  period  of  the 
fluid-theories.  Positive  electricity  was  supposed  to  be  the 
presence  of  the  electrical  fluid  and  negative  electricity  the 
absence  of  it,  while  in  temperature,  heat  was  supposed  to  be 
positive  and  cold  negative,  therefore,  negative  electricity  and 
positive  heat  would  be  identical,  which  shows  the  prevailing 
confusion. 

There  are  no  negative  forces,  both  electrical  forces  are 


IIODBKN  NIKVANAISM  143 

positive  if  we  speak  of  forces  at  all  with  the  understanding 
that  they  are  mere  tendencies  of  stuff-conditions.  Since  heat 
and  patero-electricitj  on  the  one  hand  and  cold  and  matero- 
electricity  on  the  other  hand  are  identical  except  in  form, 
the  same  law  applies  to  electricity  as  to  temperature. 

Ohm's  law  is  the  empirical  proof  for  the  inverse  propor- 
tionately of  the  electrical  factors. 

Electricity,  being  abnormal  and  the  loosest  of  all  con- 
ditions, exhibits  the  peculiarities  of  antipolarity,  magnetism 
and  equalization  most  conspicuously,  it  is,  therefore,  inter- 
esting to  the  philosopher  as  well  as  valuable  to  the  tech- 
nologist. But  in  nature  the  importance  of  electricity  is 
limited ;  most  conditions  called  electrical  are  simply  strongly 
polar  temperatures. 

App.   to  Art.   XVII:     Gcdomalisrii. 
^ 


^16  B  O  "^ 

Fig.  2. 
(A  5).     To  definitely  explain  the  fundamental  principle 


144  WM.    DANMAR 

of  galomalism  and  to  fix  it  in  a  mathematical  shape,  so  as  to 
prevent  future  misrepresentations  is  the  object  of  Fig.  2. 
Part  I  gives  a  geometrical  presentation  of  contravaxantism. 
The  axis  AB  is  divided  into  equal  grades  and  ordinates  are 
erected  thereto  which  are  limited  by  two  logarithmic  curves, 
in  this  application  called  vaxodes.  The  plane  between  a 
vaxode  and  the  axis  is  a  vaxant  and  a  pair  of  vaxants  is  a 
contravaxant,  the  law  of  which  is  contravaxantism. 

This  law  means  that  the  ordinates  in  the  vaxants,  when 
moving  along  the  axis  uniformly,  grow  inversely  proportional 
and  that  their  product,  v»'hen  they  are  multiplied  at  any  point 
on  the  axis,  is  constant.  This  constant  product,  representing 
galom,  is  made  4  to  avoid  the  idea  that  it  must  be  a  unit, 
because  contravaxantism  is  no  number  principle  and  galom- 
alism is  the  only  philosophy  which  is  clear  of  number  mys- 
ticism. 

The  law  of  this  figure  includes  all  the  empirical  laws  of 
nature,  such  as  Boyle's,  Dulong  &  Petit's,  Ohm's,  and  what 
I  have  added  to  them.  It  is  now  the  one  law  of  the  w^orld, 
meaning  the  inverse  proportionality  of  the  counter-forces 
and  the  constancy  of  their  product. 

The  two  angles  in  Part  I  shovv^  the  mechanical  principle 
of  the  dualistic  philosophies.  One  of  the  angles  would  be 
the  monistic  principle.  Instead  of  curves  we  have  here  two 
straight  lines  deviating  from  the  axis  in  forms  of  angles 
which  represent  the  uniform  or  mechanical  increase  of  the 
forces,  starting  with  zeros.  This  figure  represents  the  specu- 
lative laws  of  nature,  such  as  ISTewton's  laws.  From  the  cone, 
being  the  rotation  of  the  angle,  the  forcelines  of  the  mechnn- 
ical  theory  of  nature  are  derived  which  all  include  the  zero 
in  their  mathematical  character. 

Our  figure  of  this  law  shows  that  the  two  ordinates  on 
any  point  of  the  axis,  representing  two  absolutes,  Avhen  added 
furnish  a  constant  sum  indicating  constancy  of  the  two  to- 
gether in  space,  but  their  product  varies.  The  principal 
difference  between  the  dualistic  philosophies  and  galomalism 
is  now  shown  to  be  between  addition  and  multiplication  of 
the  two  opposites  in  the  world :  Matter  plus  spirit  or  mater- 
ity  times  paterity.     All  empirical  laws  of  nature  require  the 


MODERN   NIRVANAISM  145 

multiplication  instead  of  addition  of  the  opposite  forces. 
Dualism,  therefore,  is  unscientific  and  untrue. 

To  illustrate  the  differtnce  between  dualism  and  galom- 
alism  still  more  plainly,  the  Parts  II  and  III  show  the 
geometrical  Part  I  in  an  isometrical  manner.  In  both  cases 
is  the  line  AB  the  axis  to  Avhich  the  ordinates  for  heat  (P) 
are  placed  horizontally  and  for  cold  (M)  pcrpendicularily. 
The  constant  product  in  Part  II  is  -i  represented  by  oblongs 
which  by  their  varying  forms  represent  the  conditions  of 
the  world-stuff  and  by  their  sides  the  forces. 

This  illustration  shows  the  counter-forces  as  the  varying 
dimensions  of  the  constant  cross-section  of  a  solid  which 
represents  the  possible  conditions  of  the  world-stuff.  ISTo 
matter  where  we  cross-section  this  solid  vvhich  could  be  ex- 
tended infinitely  at  both  ends,  the  section  is  ahvays  of  the 
same  size  of  4,  only  the  forms  of  it  which  represent  condi- 
tions, are  varying.     The  constant  section  represents  galom. 

In  Part  III,  the  fi.gure  of  dualism,  the  two  ordinates  on 
each  point  of  the  axis,  vdien  added,  give  a  constant  sum  of 
16.  The  ordinates  noAv  represent  two  force-stuffs  such  as 
matter  and  ether,  and  their  constant  sum  means  the  com- 
plete filling  of  space  by  them,  as  is  also  meant  by  the  con- 
stant product  of  Part  II.  If  we  multiply  the  ordinates  in 
Part  III  we  produce  varying  sections,  but  multiplication  has 
no  sense  in  this  case  because  the  two  entities  are  not  related 
to  each  other  as  factors  nor  in  any  other  way  except  that  they 
both  exist  and  fill  space  together,  of  course,  per  hypothesis. 

"We  know  that  it  is  not  the  addition  but  the  multiplica- 
tion of  the  sides  which  produces  the  section  of  a  body.  The 
essence  of  the  world-stuff  is  that  which  it  is  on  the  average, 
no  matter  where  we  may  section  it  to  see  the  inside.  Dualism 
offers  no  such  section  because  it  has  but  the  appearing  sides 
of  stuff  of  which  it  makes  two  stuffs.  It  remains  on  the 
surface,  because  by  adding  the  sides  it  obtains  nothing  solid, 
space-filling,  or  stuffy.  The  stuffication  of  the  forces  them- 
selves is  a  logical  impossibility.  But  galomalism,  by  multi- 
plying the  forces,  obtains  the  space-filling  being. 

I  can  cut  the  galomalistic  principle  out  of  wood  because 
it  means  something  plastic  or  space-filling,  but  the  dualists 
cannot  because  they  have  no  wood,  no  stuff.     Part  III  of 


146  WM.    DAIOIAR 

Fig.  3  allows  us  to  look  from  below  into  the  hollowness  of 
dualism.  The  space-filling  being  is  missing ;  present  are  but 
two  crippled  abstractions  of  conditions  which  are  added  to 
each  other  instead  of  multiplied  bj  each  other  as  required  by 
all  the  empirical  laws  of  nature. 

Neither  the  onesidedness  of  monism  nor  the  twosidedness 
of  dualism  can  represent  the  stuffessence  because  this  is  sec- 
tional. ^Multiplication  instead  of  addition  of  forces  is  now 
the  true  principle  of  philosophy. 

In  dualism  the  two  absolutes  are  in  extremes.  At  A 
we  see  supposed  pure  matter  and  at  B  pure  spirit.  Between 
them  are  the  mixtures.  Monism  and  dualism  are  extrem- 
istic  philosophies.  But  the  absolute  of  galomalism  is  not 
an  extreme  nor  the  mixture  of  two  extremes.  In  Part  I  there 
are  no  zeros  nor  extremes,  l^ever  can  there  be  a  point  in 
the  row  of  possible  conditions  of  stuff  where  there  is  but  one 
force  and  the  other  missing,  because  at  this  point  we  would 
have  no  force-product  nor  stuff-essence  as  required  by  the 
empirical  laws  of  nature.  It  means  that  the  absolute  is 
neither  extremely  hard  like  matter  nor  extremely  soft  like 
ether,  but  it  is  hardsoft  or  rather  it  is  neither  hard  nor 
soft  which  are  concepts  referring  to  conditions. 

App.  to  Art.  XIX.'    The  Conditions  of  Stuff 

1  (A  6).  Fig.  3  is  a  theoretical  illustration  of  an 
explanation  of  the  so-called  ''interior  constitution"  of 
substances  which  in  its  outlines  is  not  in  conflict  with  the 
galomalistic  principle. 

Investigations  of  sound  and  to  some  extent  of  light  have 
shown  that  these  excitations  are  fluctuary  (often  called 
"pulsatory")  and  cause  undulations  with  waves  rectangular 
to  the  direction  of  the  fluctuations.  Granting  this,  it  is  justi- 
fied to  conclude  that  all  interior  excitations  of  substances  have 
the  same  form. 

In  our  figure,  the  wavelines  represent  very  thin  strata 
of  a  substance,  the  forces  of  which  are  tensed  in  spans  repre- 
sented by  the  squares  a  b  d  c,  c  d  f  e,  etc.  These  spanned 
parts,  peculiar  to  the  substances,  have  been  named  spantoms. 
The  tension  in  each  kind  of  spantoms  is  limited  by  a  certain 
proportion  between  s  the  maximum  of  the  passive,  and  t  the 


MODERN    NIRVANAI8M 


147 


Fig.  3. 
maximum  of  the  active  force,  but  if  this  is  overstepped  the 
tension  and  span  is  broken  and   another   spantom  formed 
which  means  another  physical  state. 

A  fluctuation  of  a  spantom  consists  in  a  contraction  and 
expansion  of  it  while  the  cross  strata  swing  to  and  fro  like 
strings,  snaps  or  pendula  and  according  to  the  same  law 
with  a  constant  vibratus  but  with  varying  intensities  and 
long  periods  of  near  quietude.  Motion  is  not  essential  but 
circumstantial.  ' 

If  we  now  imagine  the  whole  system  in  full  excitation, 
we  see  the  maxima  and  minima  of  the  counter-forces,  heat 
and  cold,  change  places  in  each  line  of  spantoms,  generally 
accompanied  by  a  transmission  of  heat  to  the  interior  or 
exterior  of  the  substance.  In  each  fluctuation  there  are  two 
moments  when  the  lines  are  straight,  which  are  analogous 
to  the  dead  point  of  the  string  or  pendulum. 

The  spantom  has  no  fixed  place  in  the  substance,  but 


148  WM-    DANMAR 

is  simply  a  substance's  peculiarity  to  fluctuate  its  forces  in 
this  form  and  manner,  unless  it  is  shaved  or  dissolved  to  such 
small  parts  that  the  regular  spantoms  have  no  room  in  it. 
The  size  and  action  of  a  spantom  is  dependent  on  the  con- 
dition of  the  substance,  but  it  is  not  necessary  to  suppose  that 
there  is  always  intense  spantomic  excitation  in  a  substance 
Vv'hen  not  acted  upon  in  any  way.  That  terrible  molecular 
disturbance  imagined  by  the  materialists,  even  in  a  substance 
that  lies  quiet  in  the  dark  for  years,  has  no  sense  when  we 
consider  the  true  nature  of  motion,  caused  and  resisted.  In 
an  equalized  condition  there  is  no  motion.  The  spantomic 
action  only  serves  to  equalize  the  condition  of  a  substance 
when  acted  upon.  ' 

In  the  spantom  the  same  law  prevails  as  in  the  airbody 
of  Fig.  1  under  mechanical  action,  always  maintaining  the 
constant  force-product,  galom.  If  the  substance  gets  heated 
the  spantoms  expand  like  bodies  without  changing  the  pro- 
portion between  the  maxima  s  and  t,  until  a  point  is  reached 
were  the  spantom  breaks  and  jumps  into  another  tension  and 
proportion  between  s  and  t,  the  substance,  thereby,  entering 
a  warmer  latenture  or  bound  proportion  between  its  counter- 
forces,  another  ''aggregate  state"  or  "physical  condition." 

I  have  called  the  solid,  liquid  and  gaseous  states  and  the 
states  within  them,  latent  or  latental  conditions  or  latentures, 
firstly  to  indicate  the  analogy  with  temperatures  and  secondly 
to  say  that  they  are  latent  or  bound  proportions  of  forces. 
Since  the  materialistic  terms  could  not  be  used,  new  ones 
had  to  be  coined. 

Every  substance  has  its  own  spantoms  which  determine 
its  physical  properties.  The  shape  of  the  spantoms  need  not 
be  cubical  but  may  be  of  other  forms  that  fit  closely  together, 
such  as  forms  of  crystals,  but  I  shall  not  go  into  details.  At 
the  surface  of  a  body  the  vibrations  of  the  regular  spantoms 
of  its  substance  strike  the  air  which  receives  and  transmits 
this  excitation  as  light  of  the  color  determined  by  the  vibratus 
of  the  spantoms.  Generally  it  is  required  that  a  strong  light 
strikes  the  spantoms  to  cause  them  to  vibrate  the  light  of 
their  color  or  vibratus  perceptibly.         > 

When  the  surface  is  under  mechanical  influence,  such 
as  friction  or  striking,  the  upper  layer  of  spantoms  is  caused 


MODERN    NIRVANAISM  140 

to  strike  out  abnormally.  It  takes  the  heat  required  for  this 
expansion  from  the  air  and  transmits  it  to  the  lower  spantoms, 
thereby  heating  the  body  in  direct  proportion  to  the  machan- 
ical  action.  It  is,  therefore,  wrong  to  suppose  that  mechanical 
action  or  'Vork"  is  transformed  to  heat.  Heat  is  not  action 
but  force.  The  respective  experiments  show  nothing  but 
that  action  of  that  kind  causes  heating.  "The  transformation 
of  work  to  heat"  is  a  mistake.  One  force  can  never  form 
action  which  requires  opposition  of  forces. 

If  the  surface  of  the  body  is  iniluenced  abnormally, 
smaller  spantoms  are  formed  within  the  regular  spantom, 
g  h  k  i,  which  then  means  electricity  as  an  abnormal  condition 
at  the  surface,  with  great  ambition  to  effect  equalization. 

If  we  call  the  general  force-condition  of  a  substance 
galomature,  it  is  temperature  as  far  as  it  can  be  changed  by 
mere  cooling  or  heating  without  changing  the  proportion  be- 
tween s  and  t  or  without  disrupting  the  spantoms;  it  is 
electricity  as  far  as  being  abnormal  temperature  at  the  sur- 
face ;  it  is  chemicature  as  far  as  it  is  bound  in  a  certain  pro- 
portion between  the  counter-forces  in  a  spantom,  and  it  is 
latenture  as  far  as  this  proportion  is  changeable  by  disrup- 
tion and  reconstruction  of  the  spantoms. 

For  the  sake  of  simplification  we  add  electricity  to  tem- 
perature which  now  includes  all  free  conditions,  ready  for 
immediate  equalization  vvithout  reconstruction  of  spantomic 
constitutions,  and  we  add  latenture  to  chemicature  which  now 
includes  all  bound  conditions  fixed  by  the  various  spantomic 
constitutions  and  changeable  only  through  changes  of  these 
constitutions.  Oxygen  and  ozone  are  two  latentures  when 
compared  w^ith  each  other,  but  they  are  two  chemicatures 
when  compared  with  hydrogen  or,  any  other  substance 
not  spantomically  related  to  oxygen.  The  chemical  prod- 
ucts are  related  in  their  spantomic  constitutions  to  the 
elements  in  simple  ratios. 

The  identity  of  galom  in  all  forms  of  the  conditions 
of  a  substance,  in  temperature,  electricity,  chemicature  and 
latenture,  is  apparent  in  this  explanation  of  the  spantomic 
constitution  which  is  not  a  proof  for  galom  but  speaks  well 
for  this  constitution  being  the  true  one  in  principle.  It  is 
open  to  experimental  investigation  because  the  spantom  is 


150  WM.    DANMAH  ' 

not  mysterious  and  untouchable  like  the  molecule,  but  within 
our  reach.  Shaving  of  slate  cuts  the  spantoms  and  changes 
the  color.  Transparent  substances  have  weak  or  undeterm- 
ined spantoms,  admitting  the  passage  of  induced  spantomic 
excitation. 

There  are  no  atoms  and  molecules,  and  theoretical  de- 
terminations based  on  the  materialistic  hypothesis,  such  as 
the  "atomic  weights"  of  many  elements  and'  molecular 
weights  of  many  ''compounds,"  are  erroneous.  For  instance, 
if  oxygen  is  16  times  as  materal  and  heavy  as  hydrogen,  then 
//20  or  the  vapor  of  water  is  not  2  plus  16  :2  equals  9  times 
as  heavy  as  hydrogen  but  its  weightX  is  according  to  the 
formula:  2:X  equals  X:16,  which  means  that  X  or  the 
weight  of  the  "compound"  (equatum)  jH'20  is  the  mean 
proportional  between  that  of  i?2  and  O,  or  equal  to  5.7. 
The  reasons  for  this  formula  are  given  in  connection  with 
the  law  of  equalization. 

An  experimental  illustration  of  the  chemical  conditions 
in  regard  to  their  forces  may  be  given  in  this  way:  For  a 
similar  experiment  as  that  of  Fig.  1  we  take  a  high  tube  and 
piston  and  divide  it  into  256  degrees  of  volume.  As  a  sub- 
stitute for  our  zeron  we  fill  16  degrees  of  it  under  the  piston 
with  normal  oxygen  and  call  this  point  our  zero  with  16Mx 
16P.  We  now  press  the  piston  down  to  8  degrees  and  reach 
here  the  dynamic  condition  of  sulphur,  though  no  real  sul- 
phur because  its  constitution  is  missing;  we  press  it  down 
further  to  4  degrees  and  reach  copper ;  we  go  to  2  degrees  and 
reach  tellurium.  We  are  compelled  to  go  slowly  now  but  we 
can  reach  1.07  degrees  where  we  get  the  force-condition  of 
uranium  if  we  accept  weight  as  the  practical  measure  of  it. 
Chemical  reality  goes  no  further  and  we  shall  stop  too, 
especially  as  we  cannot  reach  the  absolute  zero  of  chemical 
heat  of  nihilum  any  more  than  the  absolute  zero  of  any 
heat. 

We  now  go  back  with  the  piston  to  the  zero  condition  at 
16  degrees  and  then  pull  the  piston  upwards.  At  about  21.3 
degrees  we  meet  the  dynamic  condition  of  carbon,  at  39  de- 
grees that  of  lithium  at  128  degrees  that  of  H2  and  at  256 
degrees  that  of  ordinary  hydrogen.    We  have  again  reached  an 


MOrXEreN   NIRVANAXSM 


151 


extreme  of  chemical  reality,  as  far  as  known,  though  no  the- 
oretical limitation  is  in  view. 

We  now  draw  a  large  contravaxant  as  explained  before 
with  four  duplications  of  the  ordinates  at  each  side  of  the 
zero  and  place  zeron,  or  practically  oxygen,  at  the  middle 
with  16M  and  16P  as  the  ordinates.  At  IM  x  256P  at 
the  left  we  place  hydrogen  and  near  to  that  distance  but  at 
the  right  from  the  zero  at  24:0M  x  1.07  P  we  place  uranium, 
and  all  along  the  contravaxant  between  these  extremes  we 
place  the  elements  in  their  various  latentures,  for  instance 
seventeen  lines  for  carbon,  five  for  oxygen,  etc.  If  these 
positions  now  are  not  merely  true  in  regard  to  weights  but 
really  in  regard  to  chemical  colds  and  heats,  we  will  then 
get  a  figure  which  will  tell  us  something  in  regard  to  rela- 
tions and  periods  and  which  will  enable  us  to  determine  the 
forces  of  "combinations"  or  rather  equalizations  on  the  draw- 
ing board  by  merely  drawing  the  ordinates  at  the  middle 
on  the  axis  between  the  respective  elements  or  their  laten- 
tures.    This  figure  I  call  the  chemograph. 

8pr 


(A  Y).  The  preponderant  forces  in  conditions  of  the 
world-stuff  are  of  great  importance  in  physics  as  the  expres- 
sive forces  in  nature.  In  the  system  of  the  contravaxant  as 
shown  again  in  Fig.  4,  the  curves  VOW,  called  transodes, 
limit  the  preponderant  parts  of  the  forces  when  ordinated 
to  the  axis,  being  of  same  sizes  as  between  the  vaxodes.    The 


152  WM.    DANMAR 

planes  between  the  transodes  and  the  axis  are  the  transants 
and  the  principle  represented  by  them  is  transantism,  the 
law  of  the  expressive  preponderant  or  transant  forces. 

With  our  perception  we  are  at  the  zero  of  transantism 
or  of  the  preponderance  of  forces.  Judging  from  this  point, 
we  call  conditions  warm  or  cold  according  to  whether  paterity 
or  materity  is  overweighing  in  the  proportion  between  them. 
Temperate  imperceptible  temperature  is  zeronic.  If  a  sub- 
stance is  also  temperate  chemically  it  is  zeron ;  if  this  con- 
dition is  attained  by  the  organic  process,  it  is  nirvana,  which 
is  at  the  zero  of  transantism.  In  nirvana  the  transant  forces 
are  weak  or  theoretically  equal  to  null.  Yet  this  is  the 
normal  condition  of  stuff,  while  all  polar  conditions  with 
strong  transant  forces  must  be  considered  as  abnormal. 
*  *  * 

(A  8).  The  being  world  of  course  is  infinite,  but  the 
real  world,  actual  in  nature,  is  limited.  It  extends  as  far 
as  metaphysical  antipolarity.  Half  of  the  real  world,  repre- 
sented by  the  celestial  bodies,  their  atmospheres  and  the 
nebulae,  is  conditioned  on  the  one  side  and  the  other  half 
on  the  other  side  of  the  zeronic  or  indifferent,  normal  con- 
dition. 

But  while  this  division  into  two  halves,  a  matero-polar 
and  patero-polar,  is  true  in  regard  to  polarity,  it  is  not  so 
in  regard  to  masses.  Both  sides  of  antipolarity  have  equal 
amounts  of  materity,  but  the  pateral  or  warm  side  has  the 
heat  that  is  missing  in  the  materal  side,  the  former  is,  there- 
fore, of  a  very  much  greater  extension  or  mass  of  stuff. 
When  equalized  the  size  will  be  equal  to  that  of  the  two 
former  sizes  together. 

It  follows  that  there  is  on  an  average  equal  strength  and 
importance  to  be  credited  to  both  forces.  But  it  is  the  passive 
force,  materity,  which  causes  the  trouble  in  the  world,  be- 
cause it  becomes  tied  up  in  the  rigidity  of  the  solid  substances 
v/here  only  strong  active  force  or  heat  can  release  it.  It  is 
the  matero-polar  sicle  of  the  world  which  causes  the  diffi- 
culties, complications  and  variations  of  nature  and  requires 
organic  life  for  the  reach  of  nirvana,  while  the  gases  cause 
but  little  difficulties. 


MODERN    NIRVANAISM  153 

App.  to  Art.  XX:    MAGNETISM  AND  GRAVITY. 

"Universal  Attraction"  being  a  mistake,  it  is  to  be  shown 
that  there  is  as  much  repulsion  as  attraction  in  the  world 
which  on  an  average  is  at  equilibrium  between  the  two.  We 
have  the  empirical  fact  that  cold  attracts  heat  and  repulses 
cold  and  that  heat  attracts  cold  and  repulses  heat.  Both  are 
equally  important  factors  of  being  with  tendencies  opposite, 
towards  each  other,  therefore,  with  magnetic  energies,  attrac- 
tion and  repulsion,  which  are  also  factors. 

Conditions  of  stuff  in  which  preponderant  heats  are 
latent,  such  as  the  polar  gases,  repulse  themselves  and  each 
other  with  the  products  of  their  transant  heats,  as  shown  in 
their  dispersions,  and  solid  and  liquid  substances  repulse 
themselves  and  each  other  v/ith  the  products  of  their  transant 
colds,  as  shovv^n  in  their  solutions.  But  v/ith  the  latter  the 
passivity  of  cold,  causing  rigidity,  offers  difficulties. 

Just  as  well  as  we  have  two  principal  classes  of  stuff- 
conditions,  the  chemical  including  the  latental,  and  the  tem- 
pera! including  the  electrical,  have  we  also  these  classes  of 
magnetism.  Only  in  regard  to  the  magnetic  relation  of  an 
immense  mass  to  a  small  one,  such  as  the  earth  to  the  bodies 
on  its  surface,  this  classification  is  of  no  apparent  account. 

Within  the  two  polarities  there  are  waves  of  antipolarity 
represented  by  the  chemical  periods  which  have  some  resem- 
blance with  octaves ;  therefore,  there  are  subdivisions  of 
magnetic  relations.  In  temperature  and  electricity  these 
variations  are  marked  in  regard  to  conductivity. 

Disregarding  the  complications,  Fig  4  shows  that  on 
each  side  of  the  zero-condition  there  is  general  repulsion 
among  the  polar  conditions  of  that  side  and  general  attrac- 
tion with  the  polar  conditions  of  the  other  side,  therefore, 
repulsion  and  attraction  in  general  are  equal. 

The  magnetic  energy  between  two  conditions  in  equal 
volumes,  such  as  A  and  D  in  Fig.  4,  is,  therefore,  to  be  calcu- 
lated thus :  1 6P  of  A  attracts  8  M  of  D  with  the  product  128a 
and  repulses  2  P  of  X>  with  32?-. ;  1  If  of  A  attracts  2P  of  D 
with  2a  and  repulses  8M  of  D  with  8r.  There  is  a  total 
attraction  of  130a  and  a  total  repulsion  of  40r.,  therefore, 
a  transant  (preponderant)  attraction  of  90a.     We  arrive  at 


154  WM.    EKANMAR 

the  same  result  bj  simply  multiplying  the  transant  16P 
of  A  with  the  transant  6M  of  D. 

Between  D  and  B  of  Fig.  4  is  a  transant  repulsion  of 
90r^  between  two  equal  volumes  of  A,  of  225r  and  between 
A  and  J5  is  a  transant  attraction  of  225a  while  between  C  and 
D  there  is  but  36a. 

Transantism  becomes  important  as  the  law  of  the  mag- 
netic energies  in  nature;  it  is  not  a  mechanical  law  but  a 
natural.  But  the  modifications  caused  by  unequal  volumes 
are  mechanical  as  is  anj^thing  else  that  is  spatial.  2A  enter 
into  magnetic  relations  with  SOP,  3 A  with  4:5 P,  etc.  Be- 
tween 4:A  and  IB  is  an  attraction  of  900a. 

The  nearer  to  the  zero  of  transantism  the  weaker  be- 
comes the  transant  magnetic  energy,  until  at  the  zero  there 
is  none.  Zeron  enters  with  null  into  any  relations,  it  is, 
therefore,  indifferent  to  all  the  other  conditions  and  sub- 
stances, at  least  it  is  so  chemically,  but  physically  only  when 
it  is  at  zeronic  temperature  and  electricity,  uninduced. 


(A  9).  ISTewton's  law  of  gravitation  is  the  principal 
bulwark  of  the  mechanistic  theory  of  nature.  It  is  a  mistake ! 
It  is  based  on  the  supposition  that  ''matter  attracts  matter." 
Eepulsion  then  there  is  none.  The  attraction  is  absolute  and 
independent  of  conditions  and  antipolarities.  Two  equal 
bodies  attract  each  other  as  much  as  two  bodies  of  which 
the  one  is  cold  and  the  other  hot.  With  magnetism  in  a 
small  scale  it  is  known  that  this  is  not  true,  but  with  gravity 
it  is  supposed  to  be  different.  It  is  the  size  of  things  that 
imposes  on  many  minds,  as  we  have  seen  before  in  regard 
to  the  perpetuum  mobile. 

Newton's  law  consists  of  two  parts,  the  law  of  gravita- 
tion of  a  falling  body  and  the  law  of  the  distribution  of 
gravity  in  space. 

The  law  of  gravitation  is  based  on  this  speculative  sup- 
position: The  velocity  of  a  falling  body  increases  uniformly. 
The  supposition  is  a  mistake. 

"Velocity"  is  a  deceiving  term ;  in  Newton's  law  it  stands 
for  the  energy  that  effects  the  fall.  It  has  been  called 
"kinetic  energy"   but  more  especially  will  we  call  it  fall 


155 


Fig.  5. 
energy.     In  Fig.  5,  Part  I,  wHcli  represents  Newton's  law, 
the  increase  of  the  fall  energy  is  represented  by  the  angle 
NOM.     The  zero  of  this  energy  is  at  0.  the  beginning  of 
the  fall.  \ 

After  the  first  second  this  energy  is  equal  to  Ig,  and  m 
every  following  second  it  gains  Ig.  It  is  not  stated  and  would 
be  hard  to  say  where  the  additional  energy  comes  from. 
This  part  of  Is^ewton's  law  is  a  law  in  itself;  it  means  the 
uniform  increase  of  a  natural  energy.  Such  increase,  purely 
mechanical,  can  always  be  traced  back  to  a  zero,  in  this  case 

to  0.  ^    .         A 

Gravity  is  the  preponderant  attraction  between  body  and 
earth.  When  the  body  is  supported  to  rest,  gravity  has  the 
form  of  weight,  pressing  on  the  support,  but  when  that 
support  is  withdrawn,  gravity  changes  its  form  from  weight 
into  fall  energy  or  "velocity."  This  is  a  conspicuous  case  of 
transformation  of  energy.  "Potential  energy"  transforms 
into  "kinetic  energy."  But  Newton's  law  requires  the  zero 
of  the  kinetic  energy  at  the  beginning  of  the  fall !  What  be- 
comes of  the  weight  the  body  had  before  it  began  to  faU  ? 
At  Newton's  time  "the  law  of  the  persistency  of  energy" 
was  not  yet  established,  but  what  must  we  think  of  the  mod- 
ern energeticists  who  do  not  object  to  Newton's  law  though 
it  is  in  direct  contradiction  to  their  philosophy  ? 


156  WM.    DANMAK 

The  second  part  of  this  untrue  law  says  that  the  traversed 
space  increases  as  the  square  of  the  time  of  the  fall.  In 
our  Fig.  5  this  is  represented  by  the  parabola  OP.  Cause 
and  effect,  everywhere  else  directly  proportional,  are  here 
proportional  as  the  arithmetical  progression  to  the  progression 
of  the  squares.  This  is  in  itself  a  wrong  principle.  If  a 
cause  increases  uniformly,  the  effect  of  it  does  also. 

ISTewton's  law  of  gravity,  referring  to  the  distribution 
of  gravity,  is  simply  the  law  of  spheric  space.  T\Tiether  there 
is  also  a  physical  cause  affecting  this  matter  is  not  con- 
sidered. The  "density"  of  our  atmosphere  is  a  direct  effect 
of  gravity ;  it  does  not  diminish  according  to  I^ewton's  law 
but  according  to  "the  la^v  of  the  logarithmic  curve"  (vax- 
antism)  modified  by  the  spheric  law.  I  cannot  follow  this 
matter  any  further  at  present.  In  1897  I  published  a  book 
called  "Die  Schwere,  oder  Isaac  ISTewton's  Irrthum."  But 
they  still  teach  the  same  old  mistake. 

Newton's  laws  are  disproved,  and  with  them  all  other 
purely  mechanical  laws  and  "the  mechanics  of  the  heavens." 
Kepler's  laws  are  also  mechanical.  These  laws  are  replaced 
by  laws  forming  parts  of  the  general  law  of  nature,  con- 
travaxantism,  modified  by  the  law  of  space. 

Part  II,  Fig.  5,  shows  the  curve  of  the  nev/  law  of  gravi- 
tation ;  it  is  a  transode  resulting  from  attraction  minus  repul- 
sion and  representing  cause  and  effect  or  gravity  and  tra- 
versed space  both.  Gravity  and  velocity  increase,  because 
the  pressed  air  under  the  body  cools  the  falling  body  and, 
thereby,  increases  its  polarity  and  its  attraction  to  the  earth. 
Because  the  body  cools  while  collecting  the  resistance  of  the 
air,  it  is  more  strongly  attracted  by  the  warm  earth,  and 
because  this  is  the  case,  it  presses  still  harder  on  the  air 
and  is  cooled  still  more  and  so  it  goes  on  during  the  whole 
fall.  i 

Experiments  could  hardly  decide  between  the  two  curves 
of  Fig.  5,  because  they  are  not  extensive  and  accurate  enough 
and  the  curves  look  very  much  alike.  The  right  curve  had  to 
be  found  theoretically.  But  my  present  object  is  only  to 
show  that  the  mechanical  laws  of  nature  are  untrue,  ]^ature 
is  not  a  mechanical  process. 


MODERN   NIRVANAISM  157 

(A  10).  Mechanics  is  the  science  of  the  rest  and  of  the 
motion  of  bodies.  It  is  usually  subdivided  into  statics  as 
the  science  of  rest  and  equilibrium  and  dynamics  as  the 
science  of  motion. 

But  the  world  "dynamics"  properly  indicates  the  science 
of  forces  though  no  such  science  existed.  Force  and  motion 
are  not  identical  and  their  laws  are  different.  The  mechan- 
ical character  of  motion  is  conceded,  it  is  circumstantial  in 
time  and  space  and  the  lajv  is  mechanical.  But  a  force  is 
an  essential  factor  of  being  and  its  law,  which  has  been 
established  as  vaxantism,  shown  in  the  figures,  is  not  me- 
chanical. 

It  is  again  required  to  call  attention  to  this  difference. 
The  mechanical  law  applies  to  quantities  in  time  and  space, 
the  dynamical  law  applies  to  strengths  in  conditions.  The 
mechanical  operation  consists  of  additions  and  substractions 
and  the  dynamical  adjustment  consists  of  multiplications 
and  divisions.  If  two  mechanical  quanties  are  added,  the 
result  is  their  sum  and  the  average  per  volume  is  the  arith- 
metical middle  of  the  elements,  but  if  in  the  equalization 
of  two  stuff-conditions  the  forces  are  adjusted,  the  resulting 
forces  are  at  the  geometrical  means  of  the  respective  forces 
of  the  elements. 

Dynamics  is  not  the  science  of  motion  and  no  part  of 
mechanics,  it  is  a  part  of  physics  in  its  original  sense  and 
in  the  explained  sense  of  the  science  of  the  equilibration  of 
the  counter-forces. 

The  entire  philosophy  of  the  past  was  mechanical  which 
was  the  reason  of  its  failure,  a  fact  well  expressed  by  Leib- 
nitz, Du  Bois  Eeymond  and  others,  none  of  whom  saw  a 
way  out  of  it.  All  the  philosophical  terms  are  mechanistic, 
but  I  must  use  them  as  symbols  to  avoid  the  difficult  intro- 
duction of  too  many  new  terms.  But  when  I  use  terms  with 
mechanical  meanings,  such  as  equilibration,  equilibrium, 
antipolarity,  pendulation,  etc.,  and  apply  them  to  dynamic 
adjustments  and  conditions,  I  do  it  with  the  excuse  that  for 
the  present  there  are  no  fitting  terms  for  the  ideas  to  be 
expressed.  I  feel  that  a  future  international  language  will 
have  them. 


158  WM.    DAXMAR 

App.  to  Art.  XXI:     Theories  of  Nature. 

(A  11).  In  accordance  with  galomalistic  science  of  na- 
ture which  requires  antipolarity  for  nature's  cause,  the  nature 
of  the  solar  system  cannot  be  explained  by  the  Kant-Laplace 
theory  of  the  origin  of  this  system,  according  to  which  nature 
would  be  a  process  of  cooling  and  materializing,  starting  with 
a  hot  nebula  and  effecting  cold  solid  bodies.  Other  inade- 
quacies of  that  theory  are  known. 

It  is  required  to  outline  here  a  theory  which  is  in  accord- 
ance with  the  galomalistic  principles  and  does  not  contradict 
really  known  facts : 

Dark  cold  stars  without  atmospheres  are  existing,  our 
moon  is  one  of  them.  The  sun  was  once  a  matero-polar  star, 
consisting  of  solid  elements  which  had  never  gone  through 
a  process  but  were  in  their  virgin  chemical  condition  from 
eternity,  because  this  star  was  surrounded  by  zeronic  stuff, 
such  as  argon  and  its  class. 

Far  away  from  this  matero-polar  body  was  a  nebula  con- 
sisting of  patero-polar  gases,  such  as  nitrogen,  oxygen  and 
mainly  hydrogen.  The  nature  of  this  hot  body  was  also  very 
limited,  because  the  opposite  condition  was  missing. 

These  two  bodies,  being  antipolar  to  each  other,  attracted 
each  other  and  moved  together.  They  met  and  the  nebula 
became  the  atmosphere  of  the  sun.  Immediately  the  ele- 
ments on  top  of  the  sun  began  to  burn  in  the  acquired  at- 
mosphere and  that  was  the  beginning  of  the  solar  nature. 

It  is  mainly  the  hydrogen  in  the  sun's  atmosphere  which 
supplies  the  solar  heat.  If  the  sun  consisted  of  coal  and 
burned  in  oxygen,  we  know  it  would  not  have  lasted  very 
long,  but  there  are  indications  that  it  consists  of  elements  of 
extreme  polarities  such  as  the  metals  with  plenty  of  the 
class  of  uranium  among  them,  therefore,  the  burning  of  the 
sun  is  very  intense  and  durable.  The  product  of  the  combus- 
tion of  uranium,  radium,  etc.,  with  hydrogen  is  helium  and 
other  dead  gases  of  which  there  are  immense  quantities 
around  the  sun,  which  to  that  extent  is  dead. 

But  there  are  also  products  and  substances  which  will  not 
burn;  they  form  large  masses  of  slag  floating  on  the  molten 
surface  of  the  sun ;  they  appear  as  sunspots.     Now  and  then 


MODBJRN    NIRVAjMAISM  159 

a  large  body  of  sunslag  separates  from  the  sun  through  the 
centrifugal  force,  assisted  by  an  explosion  from  below,  getting 
the  upper  hand  over  the  attraction.  Such  slagbodies,  taking 
the  shape  of  globes  and  rotation  from  tumbling  over, 
flew  away  in  spiralic  orbits  and  became  planets. 

Or  an  explosion  spattered  the  slag  into  space  which  then 
became  a  swarm  of  meteors;  or  an  explosion  blew  away  a 
large  bulk  of  vapors  together  with  a  swarm  of  slag  pieces  and 
the  two  became  a  comet.  Commonly  the  centrifugal  forca 
near  the  equator  is  sufficient  to  project  the  slag  that  gathers 
there,  the  direction  being  inclined  to  the  poles,  the  slag  after 
some  years  of  flight  through  the  air  lands  near  the  polar 
regions.  Swimming  on  the  molten  surface,  it  follows  the 
increase  of  centrifugal  force  toward  the  equator  until  it 
is  again  projected.  These  rounds  form  periods  of  about  11 
years. 

Our  earth  is  a  slagbody  with  an  atmosphere  taken  from 
the  lower  portions  of  the  sun's  atmosphere.  The  temperature 
on  earth  became  very  favorable  for  a  complete  nature ;  but  as 
far  as  the  chemical  conditions  are  concerned,  they  are  very 
unfavorable  because  the  earth  is  a  chaotic  slagbody,  con- 
sisting of  substances,  which  have  gone  through  a  process. 
It  required  the  development  of  organic  life  to  overcome  the 
chemical  difiiculties;  this  life  could  not  exist  on  earth  if  it 
were  not  a  slagbody  but  a  body  of  virgin  elements. 

The  first  temperate  period  and  with  it  organic  life  origin- 
ated in  the  polar  regions  where  the  "missing  links"  are  under 
the  icecrusts.  Through  further  separation  from  the  sun 
and  cooling  of  the  earth,  mild  temperature  moved  towards 
the  equator.  When  for  the  first  time  arriving  in  middle 
Europe,  human  beings  already  existed  in  their  stoneax  stage 
of  evolution.  The  north  became  very  cold,  the  temperate  zone 
moved  to  the  equator  and  the  glacial  period  followed  when  the 
earth  was  furthest  away  from  the  sun.  Organic  life  saved 
itself  in  the  present  hot  zone  in  caves  and  otherwise. 

The  antipolarity  between  earth  and  sun  was  now  suffi- 
cient for  an  attraction  which  overbalanced  the  centrifugal 
force;  the  earths  orbit  became  a  circle,  slightly  stretched  by 
the  resultant  of  the  magnetism  of  the  fixstars,  and  then  it 


160  W:^.    DA>rMAR 

began  to  condition  the  second  period  of  mild  temperature 
through  the  earth's  spiralic  invohition  of  its  orbit. 

The  sun's  heating  influence  became  greater  than  the  loss 
of  heat  of  the  earth.  The  mild  zones  are  moving  to  the 
poles,  followed  by  the  hot  zone.  In  TOGO  years  the  mild 
climate  has  moved  from  Egypt  to  Germany.  Finally,  organ- 
ic life  v;ill  cease  ^vhere  it  began,  in  the  polar  regions. 

Apj).  to  Art.  XXII:     The  Law  of  Nature. 


m 

n 

N- 

/ 

H 

A 

an 

E 

BM 

X 

rsT 

^ 

HP 

i4H 

sp 

iiP 

£ 

2> 

Fig.  6. 

(A  12).  The  first  part  of  our  Fig.  6  illustrates  Rich- 
mann's  law  of  equalization.  The  double  ordinates  at  A  and 
B  represent  two  equal  volumes  of  stu£P  of  different  conditions 
or  we  ma}^  say  two  equal  bodies  of  antipolar  substances. 

The  element  A  contains  2  parts  of  ''matter"  and  16 
parts  of  heat  and  B  8  parts  of  matter  and  4  parts  of  heat; 
the  product  when  multiplied  is  32  in  each  case.  Since  the 
constancy  of  this  product  was  known  in  chemistry  this  law 
preserves  this  constant  as  well  as  "the  constancy  of  matter" ; 


MODERN    NIRVANAISM  161 

the  first  for  empirical  and  the  second  for  speculative  reasons. 
The  formula  of  Richmann's  law  is  now : 

2M  X  16P  +  SiM  X  4P ^  , 

2M  +  8M  0  75±^. 

Suppose  A  and  B  were  two  equal  glasses  of  water  of 
different  temperatures  which  are  always  ready  for  equali- 
zations ;  we  pour  them  together  and  the  question  is  now 
what  is  the  temperature  after  equalization,  supposing  of 
course  that  no  heat  was  lost  ? 

The  materialists  say:  Matter  is  constant,  therefore,  it 
is  still  all  there,  namely  2H-8=10M,  distributed  in  2 
volumes  makes  5M  per  unit.  But  they  do  not  treat  heat 
in  the  same  manner.  The  constant  product  of  matter  and 
heat  though  is  accepted,  it  is  32,  this  divided  by  5M  gives 
a  heat  of  6%P  after  the  equalization. 

The  total  heat  of  the  elements  was  2  OP ;  the  heat  of 
the  equatum  is  12%P,  7%  parts  of  heat  have  been  destroyed, 
anihilated  in  this  process.  Why  not?  Materialism  is  not 
responsible  for  "the  law  of  the  indistructibility  of  heat," 
neither  are  we.  ^  And  the  energeticists  have  not  yet  objected 
to  this  "great  law  of  nature." 

Part  II  of  Fig  6  represents  the  dualistic  law  of  equali- 
zation: Both  supposed  entities  "matter  and  ether"  or 
"matter  and  energy"  are  maintained  at  their  full  amounts, 
their  sums  throughout  remain  constant,  but  their  product 
changes  through  the  equalization.  This  law  is  that  of  the 
philosophy  of  the  modern  scientists.  It  is  contrary  to  all 
the  empirical  laws  of  nature  which  do  not  require  the  con- 
stant sum  but  the  constant  product  of  the  opposites. 

Part  III  illustrates  the  galomalistic  law  of  equalization. 
A  and  B  are  now  substances  with  the  marked  counter-forces 
as  essential  factors.  They  atract  each  other  v^ith  the  transant 
factors  of  14P  X  4M  equals  56a,  which  would  be  the  energy 
of  their  motion  towards  each  other  if  free  to  follow  it.  When 
they  have  equalized,  the  new  condition  at  E  is  4M  X  8P. 

The  total  materity  has  weakened  by  two  parts  and  the 
paterity  or  heat  by  four  parts.  This  is  against  the  two  laws 
of  preservation  of  dualism,  but  these  laws  are  mistakes. 
The  "law  of  the  preservation  of  energy"  has  placed  heat  on 


162  W.M.    DASHAR 

an  equal  basis  with  matter,  as  of  equal  importance,  and  that 
is  the  good  it  has  done. 

I  do  not  say  that  heat  is  ever  destroyed,  as  is  done  in 
Eichmann's  law,  but  I  do  say  that  the  notion  of  preservation 
or  indestructibility  can  be  applied  only  to  something  that  has 
being,  is  an  entity.  But  the  forces  are  no  entities,  have  no 
being  of  their  own,  therefore,  cannot  be  preserved.  Neither 
are  they  properties,  therefore,  cannot  be  destroyed.  The 
forces  are  factors  of  being  and  as  such  have  to  adjust  them- 
selves in  every  equalization  to  the  constancy  of  their  product, 
galom.  The  new  law  maintains  the  constancy  of  the  force- 
product,  the  indestructibility  of  stuff  and  the  equal  im- 
portance of  the  counter-forces,  but  not  the  constancy  of  forces 
and  energies  as  entities  because  they  are  none.         / 

Part  IV  shows  the  quantities  of  the  elements  A  and  B 
to  be  equal  and  the  quantity  of  their  equatum  E  being  equal 
to  their  sum;  this  matter  is  mechanical.  But  the  forces  are 
at  the  geometrical  middles,  are  the  mean  proportionals  of 
the  elementary  forces.  Yet  no  being  has  been  lost,  nothing 
is  anihilated.  The  two  "great  laws"  of  the  preservations  of 
matter  and  energy,  which  were  in  the  way  of  nirvanaism, 
are  mistakes. 

Since  nature  is  the  process  of  equalizing  the  conditions 
of  the  world-stuff,  the  law  of  equalization  is  the  law  of 
nature,  and  this  law  leads  to  nirvana. 

App.  to  Art.  XXIII:     Inorganic  Life. 

•  (A  13).  The  materialists  call  the  chemical  processes 
"combinations,"  perceiving  them  to  be  mechanical  recon- 
structions of  their  molecules.  It  is  known  that  this  explan- 
ation does  not  fit  the  facts,  which  show  no  combinations, 
neither  of  properties  nor  conditions. 

The  equality  of  essence  and  space-filling  massiveness  of 
all  substances  as  stuff  and  the  equal  importance  of  the  counter- 
forces  require  that  a  purely  chemical  equalization  of  con- 
ditions takes  place  between  equal  volumes  of  stuff  in  equal 
temperatures.  Not  weight,  but  volume  is  the  true  theoretical 
measure  of  stuff,  though  weight  as  a  practical  measure  of  sub- 
stances has  great  technical  advantages  and,  therefore,  will 
not  be  abandoned  in  chemistry. 


.ViOOKKN    MRVAIn'AISM  163 

Against  the  fact  of  equal  volumes  for  chemical  processes 
there  seems  to  be  wliat  the  materialists  have  called  "multiple 
proportions  in  combinations/'  which  were  the  main  cause  in 
modern  times  to  revive  the  atomic  hypothesis.  But  the 
"multiple  proportions"  are  not  found  in  purely  chemical 
processes,  but  in  such  only  as  are  accompanied  by  processes 
of  freeing  latent  heat,  the  processes  of  burning. 

When  oxygen  burns  it  goes  through  two  processes,  first 
it  becomes  ozone  by  changing  five  of  each  nine  parts  of  ita 
latent  heat  into  temporal  heat  in  the  form  of  fire,  at  the 
same  time  reducing  each  three  volumes  of  stuif  to  two  vol- 
umes, thereby  changing  its  latenture  or  "aggregate  state" 
to  one  of  open  polarity,  eager  for  equalization.  A  part  of 
the  freed  heat  is  used  to  evaporate  the  other  element.  When 
all  this  is  done  the  two  gases  equalize  chemically,  volume  for 
volume.  Whenever  heat  is  freed  and  burning  takes  place,  it 
is  a  latento-chemical  process. 

Since  each  latent  condition  of  a  substance  is  also  a 
chemical  condition,  of  which  oxygen  has  five  and  carbon 
seventeen,  the  substance  can  enter  into  chemical  processes 
in  as  many  proportions  of  its  forces  as  it  has  these  lalentures. 
It  can  enter  in  "multiple  states,"  which  explains  the  "mul- 
tiple proportions  without  requiring  atoms  and  molecules. 

It  is  a  mistake  to  explain  the  heat  freed  in  processes 
as  coming  from  the  cold  sides  of  it,  for  instance  from  coal, 
radium  or  other  substances  of  low  chemical  heats  that  enter 
these  processes.  ]N"ot  the  coal  but  the  oxygen  heats  our  houses 
by  freeing  five  ninth  of  its  latent  heat  when  burning  the  coal, 
neither  is  it  the  solid  body  of  the  sun  but  mainly  the  hydro- 
gen in  its  atmosphere  which  is  the  lasting  source  of  "the 
spirit  of  our  heavenly  father"  which  generates  all  life  on 
earth.  In  order  to  become  i72  the  hydrogen  has  to  free 
three  quarters  of  its  heatquantum,  or  in  order  to  become  H4, 
it  has  to  free  fifteen  sixteenth  of  its  heat.  This  important 
substance  contains  256  times  as  much  heat  as  zeron,  the 
normal  substance  or  as  oxygen.  No  wonder  the  sun  is  shin- 
ing forth ! 

A  pp.    to   Art.   XXXI:     The  Location   of  the    Ghostworld. 


164 


WM.    DANMAR 


Fig.  7. 


ghostworld  relative  to  the  earth,  as  it  has  been  conceived 
from  my  limited  experiments.  Part  I  is  the  view  from 
the  north ;  the  upper  part  is  the  night  side  of  the  globe,  the 
shadow  being  indicated  by  plain  lines.  The  inner  circle  marks 
the  lattitude  of  the  rotation  of  ISTew  York.  The  hours  of 
the  night  are  marked  by  radii. 

From  8,  12  and  4  o'clock  at  night,  straight  lines  are 
drawn  into  the  shadow  meeting  with  the  proportion  of  45 
to  22  to  32  which  were  the  lengths  of  time  in  minutes  of 
the  experimental  tours  of  the  ghost  G.,  as  told  in  Art.  XXXI. 
It  is  a  simple  method  of  construction  which  effects  this  com- 
mon meeting  point  of  these  proportions.  Two  such  points 
could  be  found  but  the  lower  is  in  the  globe. 

G/s  home  in  the  ghostworld  is  over  a  point  on  the  earth 
where  it  is  1  o'clock  at  night.  Under  G.'s  home  it  is  always 
1  A.  M.  In  his  heavenly  home  are  no  days  and  no  nights, 
but  the  everlasting  sameness  of  heavenly  blessedness  which 
may  do  very  well  for  a  dead  man  like  friend  G.,  but  would 
not  suit  a  living  man.  G.  complains  neither  of  darkness  nor 
weariness.  He  is  satisfied  with  his  home,  because  it  corre- 
sponds with  his  condition. 

The  lines  of  G's  tours  were  neither  vertical  nor  in  the 


MODEHN    NIRVANAISTVI  165 

plane  of  the  latitude  but  much  declined  to  the  south.  This 
declination  was  not  determined  and,  therefore,  the  height 
of  G/s  home  above  the  earth  not  ascertained.  All  I  know 
from  the  experiments  is  that  his  home  is  in  the  northwestern 
quarter  of  the  earths  shadow  over  1  o'clock  at  night.  It 
would  require  three  measurements  at  that  hour  on  three 
distant  points  of  a  meridian  to  determine  G.'s  home  more 
closely. 

Part  II  is  the  view  from  the  west.  A  declination  of  the 
plane  of  G.'s  travels  is  taken  so  as  to  be  in  the  same  plane 
with  the  ISTew  York  lattitude,  but  I  have  no  facts  for  this 
angle  except  that  he  says  the  travels  were  declined  to  the 
south.  In  both  parts  the  dotted  regions  indicate  the  ghost- 
world  as  I  have  been  impressed  of  its  size,  but  future  investi- 
gations may  cause  considerable  changes. 

The  tail  of  a  comet  is  in  the  same  relative  position  to 
nucleus  and  sun  as  the  tail  of  the  earth.  Both  are  created 
by  the  spiritualizing  effect  of  the  sun's  light  and  mean  a 
certain  binding  of  the  sun's  heat,  changed  from  the  temporal 
to  the  chemical  and  latental  forms.  The  process  of  life  on 
sun,  earth  and  comet  differ  in  this:  On  the  sun  inorganic 
life  is  mainly  chemical  and  the  result  of  it  is  helium  and 
other  dead  gases ;  on  the  earth,  life  is  organic  and  leads  also 
to  dead  substances,  zeron  in  the  form  of  ghosts,  and  on  the 
comet,  life  is  neither  organic  nor  even  chemical  but  latental, 
inasmuch  as  the  sun's  light  evaporates  the  vapors  of  the 
nucleus  to  a  higher  or  warmer  gaseous  state  and  adds  them 
to  the  repulsed  tail  which  returns  to  the  nucleus  when  the 
heating  influence  diminishes.  According  to  our  tenninology, 
it  is  a  latental  process.  The  earth's  tail  though  ia 
the  result  of  an  unreversible  chemical  process,  the  organic  life 
process  on  earth.  It  increases  continually  through  the  dying 
of  organic  beings  and  consists  of  vegetable,  animal  and  hu- 
man ghosts. 

The  sun  and  his  atmosphere  are  dead  to  the  extent  that 
they  have  become  helium  and  other  dead  gases,  and  the  earth 
and  her  atmosphere  are  dead  to  the  extent  that  they  have 
become  zeron  in  the  shape  of  ghosts.  Helium  is  to  the  sun 
what  the  ghostsworld  is  to  the  earth. 

(A  15).     The  condition  of  nirvana,  being  zeronic,  in- 


1^6  WM-    liANMAH 

cludea  zeronic  or  temperate  temperature.  It  is  to  be  found 
in  the  ghostworld,  especially  in  the  higher  spheres  of  it. 
This  does  not  agree  with  the  popular  notion  of  "absolute 
coldness  of  interstellar  space"  which  is  a  mistake.  Experi- 
ments with  baloons  mounted  with  self-registering  thermom- 
eters have  shown  that  at  a  height  of  about  14,000  meter  the 
atmosphere  becomes  not  colder  but  rather  warmer  with  higher 
elevation.  If  the  sun's  light  did  not  heat  the  earth  and  this 
by  contact  the  air,  the  atmosphere  would  be  coldest  at  the 
surface  of  the  earth  in  direct  proportion  to  its  "density"  or 
materity. 

But  that  heating  influence  causes  the  warmer  temperature 
below,  it  extends  up  only  15,000  meter,  reaching  higher  at 
the  equator  than  in  the  artic  regions.  Above  that  influence 
the  air  begins  to  get  warmer  on  its  own  account  imtil  it 
reaches  a  uniformly  temperate  temperature,  the  average 
zeronic  temperature  of  the  world. 

It  is  evident  from  the  equal  importance  of  the  counter- 
forces  that  if  the  world  were  uniformly  equalized,  it  would 
be  uniformly  temperate.  The  cold  and  warm  conditions  are 
only  at  and  near  the  celestial  bodies.  The  interstellar  masses 
are  temperate  in  temperature  as  well  as  in  chemicature. 

The  great  mass  of  the  ghostworld  is  located  high  enough 
to  be  in  a  mild  and  imperceptible  temperature.  The  ghosts, 
therefore,  consider  the  perceptible  temperatures  as  "earthly 
conditions,"  not  existing  in  heaven. 

»"The  Tail  of  the  Earth"  I  called  my  first  book  on  this 
subject  of  ghosts  and  their  world.  I  repeat  again :  Some 
planets  have  tails  produced  by  the  organic  life-process  on 
their  surfaces.  The  earth  is  the  principal  one  of  these 
planets  at  present. 


VOCABULARY 


A  new  philosophy  like  galomalism  naturally  creates  new 
notions,  ideas  and  concepts  for  which  the  terminologies  of  the 
older  philosophies  have  no  names.  I  was  compelled  to  com 
a  few  new  tei-ms,  because  it  is  much  better  to  do  that  than  o 
express  new  ideas  wrongly,  inadequately  or  vaguely  m  old 
terms  of  debatable  import.  The  term  "entropy,  used  by 
English  and  German  philosophers  in  opposite  senses,  shows 
the  danger  of  applying  old  words  to  new  ideas.  Also  some 
old  terms  have  to  be  defined  in  the  sense  they  are  used  m 
galomalistic  philosophy,  which  has  reconstructed  their  mean- 

'""^'Antipolar  Stuff conditions-mec^mlihv^t^^  conditions  of 
stuff  with  different  preponderant  forces,  so  that  one  class  ol 
conditions  (the  matero-polar)  is  colder  and  the  other  (the 
patero-polar)  is  warmer  than  the  equilibrated  or  zeronic 
condition  at  the  zero  of  the  preponderance  of  forces. 

Antipolarity-o^VO^ite  polarities  of  stuffconditions  at  the 
two  opposite  sides  from  the  point  of  indifference  between 
them  It  is  the  cardinal  opposition  in  the  world  and  the 
cause  of  all  action  and  nature.     Antipolarity  is  the  meta- 

physical  reality.  ^         ,   . 

Apolarity-the  absence  of  polarity  of  a  substance  or  con- 
dition at  the  zero  of  nature,  where  the  two  opposite  forces 
are  equally  strong.  Apolarity  is,  therefore,  final  mdifference, 
dynamic  equilibrity,  death  or  nirvana. 

Being-th^t  which  simply  exists  and  the  world  consists 
of  Speculative  ontology  has  postulated  a  number  of  sup- 
posed beings,  such  as  matter,  spirit,  ether  empty  space,  mind 
etc.,  all  of  which  were  at  the  bases  of  false  P^^losophi  s. 
After  having  the  concept  of  space,  being  is  that  ^^^eh  fills 
space,  which  stuffs  it  and  is,  therefore,  stuff,  the  worldstuff , 
independent  of  conditions,  relations  and  actions  Pure  being 
is  absolute,  uncreated,  indestructiblq  and  independent  ot 
powers,  time  and  space;  it  simply  is. 


168  WM.    DANMAR 

Cheraicature — the  chemical  condition  of  a  substance  in 
regard  to  the  proportion  between  the  latent  or  bound  oppo- 
site forces  of  it,  called  chemical  cold  and  chemical  heat  which 
the  materialists  have  wrongly  called  "atomic  or  molecular 
weight"  and  specific  heat. 

Cold — the  passive  force  of  the  worldstuff,  appearing  as 
cold  in  temperature  or  teinperal  cold,  electrical  cold  ('"posi- 
tive electricity" — matero-  electricity)  chemical  cold  ("atomic 
or  molecular  weight)  and  laiental  cold  (hardness  in  the  laten- 
tures  or  "aggregate  states,"  also  called  "physical  states"). 
Cold  in  its  many  forms  is  the  passive  factor  of  galom ;  it 
is  not  "negative  heat,"  but  the  opposite  force  to  heat. 

Contravaxantism — the  law  of  the  inverse  proportionality 
of  the  essential  factors  of  the  world,  the  opposite  forces  of  the 
worldstufi,  and  of  their  constant  product,  galom,  when  mul- 
tiplied. It  is  the  fundamental  law  and  basic  principle  of 
galomalism.  The  system  of  the  contravaxant  and  the  sub- 
laws  involved,  such  as  vaxantism  for  each  of  the  forces  and 
transantism  for  the  preponderant  or  transant  forces,  is  shown 
by  the  figures  in  the  appendix. 

Counter- forces — the  two  opposite  forces  of  stuff,  cold 
and  heat  or,  in  general,  materity  and  paterity.  Their  oppo- 
sition is  towards  each  other,  for  which  reason  they  desire 
to  be  of  equal  strength  and  strive  to  gain  and  maintain  equili- 
brium or  indifference  between  themselves.  These  forces, 
however,  are  no  beings  and  have  meaning  as  abstractions  only 
in  their  correlation  as  counter-forces,  while  in  the  absolute 
sense,  as  separate,  pure  or  being  forces  they  do  not  exist, 
because  they  are  no  stuffs  that  fill  space.  The  mistake  of 
humanity  has  been  the  stuffication  of  the  forces  to  force  stuffs, 
such  as  matter  and  spirit. 

Energy — a  tendency  of  magnetism,  either  repulsion  or 
attraction.  The  magnetic  energies  are  representatives  of  the 
galomal  forces,  cold  and  heat,  and  have  the  same  law  as  these, 
contained  in  contravaxantism.  Materity  repulses  materity 
and  attracts  paterity;  paterity  repulses  paterity  and  attracts 
materity  for  reasons  of  establishing  and  maintaining  dyn- 
amic equilibrium.  In  the  same  polarity  repulsion  is  pre- 
ponderant while  in  antipolarity  there  is  preponderant  or 
transant  attraction.     Only  the  transant 'energies  are  exertive 


MODERN    XIRVANAISM  169 

in  nature,  while  the  others  are  neutralized.  Gravity  is  the 
attraction  minus  the  repulsion  between  the  earth  and  a  body. 
There  is  no  "universal  attraction,"  such  as  required  for 
Newton's  laws. 

Energism  or  Energetics — the  popular  philosophy  of 
modern  scientists,  postulating  a  world  consisting  of  stuff 
which  is  a  "spatial  composition  of  energies  in  various  densi- 
ties" or  of  "different  intensities  of  energy."  This  means  that 
either  one  or  two  energies  are  the  essence  of  the  worldstuff, 
which,  therefore,  is  energystuff.  Energetics  is  indefinite  in 
its  definitions  of  "energy"  and  often  confounds  it  with  force 
or  action  or  motion  or  momentum  or  "work" ;  confusion  be- 
ing a  feature  of  all  untrue  philosophies.  Heat,  a  force,  is 
considered  the  principal  energy;  therefore,  energism  is  a 
sort  of  revived  and  modernized  spiritualism.  A  consistent 
monistic  energism  has  not  been  developed,  because  it  is  im- 
possible if  empty  space  as  a  part  of  the  being  world  is 
impossible, — which  it  is.  A  dualistic  energism  with  a  pas- 
sive and  an  active  energy  (really  the  opposite  forces  stuffified 
to  matter  and  spirit)  is  not  favored,  because  monism  has  be- 
come fashionable.  Energism  as  an  attempt  at  philosophy 
was  the  consequence  of  the  establishment  of  the  erroneous 
"law  of  the  preservation  of  energy,"  which  placed  energy 
as  an  entity.  The  two  laws  of  the  preservation  of  energy 
and  matter  are  wrong  because  galomalism  proves  the  con- 
stancy of  galom  and  preservation  of  galomal  stuff. 

Equilihrium — the  mechanical  equilibrium  is  the  equality 
of  two  bodies  in  weight  and  pressure  when  counter-balanced. 
These  bodies  are  then  to  each  other  motionless  and  at  me- 
chanical rest.  Dynamic  equilibrium  is  symbolical  for 
dynamic  indifference  or  a  correlation  of  the  interior  forces 
of  a  substance  in  which  there  is  no  difference  in  the  strength 
of  the  two  counter-forces,  materity  and  paterity.  Dynamic 
equilibrium  if  chemically  fixed  is  identical  with  death  and 
nirvana. 

Equilibration — the  process  of  establishing  dynamic 
equilibrium  or  equality  in  strength  of  the  counter-forces.  It 
would  be  mechanical  if  each  of  the  opposite  forces  were  abso- 
lute as  postulated  by  dualism,  because  each  would  then  main- 
tain its  full  strength  and  their  equilibration  would  be  mere 


170  WM.    DANMAR 

mechanical  addition  and  substraction.  But  the  counter-forces 
being  correlative  and  inversely  proportional,  they  lose 
strength  through  every  equilibration,  the  law  of  their  pre- 
servation not  being  true.  Nature  is  the  process  of  equilibra- 
tion of  the  counter-forces  v^^hich  by  their  various  proportions 
to  each  other  form  the  conditions  of  stuff  vs^hich  are  equalized 
through  that  equilibration.  It  finally  leads  to  a  normal  con- 
dition with  equally  strong  counter-forces  where  there  is  the 
zero  of  nature. 

Ether — the  counter-part  to  matter;  a  hypothetical  stuff 
the  essence  of  which  is  pure  heat;  it  is,  therefore,  heatstuff 
and  is  identical  with  spiritus.  Ether  is  simply  another  name 
for  spirit. 

Etherialism — the  modern  remnant  of  old  spiritualism. 
It  is  no  longer  monistic,  but  a  part  of  the  dualism  of  "matter 
and  ether." 

Force — the  cause  of  an  effect  as  appearing  in  induction. 
There  is  always  present  an  active  and  a  passive  force,  the 
two  being  the  opposite  factors  of  galom,  their  constant  product 
when  multiplied.  Cold  and  heat  in  their  many  forms,  or  in 
general,  materity  and  paterity,  are  the  two  worldforces  which 
are  related  to  each  other  as  shown  in  contravaxantism. 

Forcestuffs — hypothetical  stuffs,  such  as  matter,  ether 
and  spirit,  the  essence  of  which  is  a  force.  Matter  or  cold- 
stuff  is  the  passive  and  ether,  spirit  or  heatstuff  is  the  active 
forcestuff,  the  existence  of  both  of  which  is  denied  by  galom- 
alism. 

Galom — the  essence  of  the  world-stuff,  inductively  ob- 
tained by  multiplying  the  counter-forces,  materity  and  pater- 
ity, which  are  in  this  respect  the  galomal  factors.  Galom 
is  the  absolute  essence,  because  it  is  constant  in  time  and 
space,  unrelated,  unconditioned,  unchangeable,  absolute.  It 
is  represented  by  the  constant  product  in  contravaxantism. 

Galomalism — the  new  philosophy  based  on  galom  being 
the  essence  of  the  world. 

Galomature — the  general  condition  of  a  substance  in 
regard  to  the  proportion  of  its  counter-forces.  Temperature, 
electricity,  chemicature  and  latenture  and  the  organic  con- 
ditions of  stuff  are  phases  of  galomature.  This  new  term 
was  required  as  a  term  of  generalisation. 


MODERN    NIRVANAISM  171 

Ghost — an  imperceptible  organic  being  in  the  realm  of 
-death,  wrongly  called  a  "spirit."  The  human  ghosts  received 
this  name  because  in  ancient  times  they  were  the  ghasta 
or  guests  to  the  sacrifices  of  vaporised  food  offered  them 
by  the  living.     Ghost  is  derived  from  ghast. 

Heat — the  active  force  of  the  worldstuff  appearing  as 
heat  in  temperature  or  temper al  heat,  electrical  heat  ("nega- 
tive electricity"),  chemical  heat  ("specific  heat")  and  latental 
heat  (softness  in  the  latentures  or  "aggregate  states").  Heat 
in  its  many  transformable  forms  is  the  active  (wandering, 
expanding,  equalizing)  factor  of  galom. 

Indifference — the  equality  of  strength  of  the  two  oppo- 
site forces  and  energies  of  a  stuffcondition  which  is  with- 
out difference  or  indifferent.  Dynamic  indifference,  another 
aspect  of  apolarity  and  zeronity,  is  a  more  fitting  term  for 
this  condition  than  dynamic  equilibrium  which  reminds  of 
mechanics.         .       '\ 

Latental — conditions  and  forces  bound  in  the  interior 
constitution  of  a  substance.  Latental  heat  is  not"  latent 
heat"  in  the  old  sense,  as  a  fluid  concealed  in  a  substance, 
but  heat  bound  as  a  force  in  the  span  of  a  spantom. 

Latenture — a  latental  or  internally  bound  condition  of 
a  chemical  substance,  such  as  the  solid,  liquid  and  airiform 
and  the  variations  within  them,  and  also  the  organical. 

Law  of  Nature — the  mathematical  form  of  action  as 
fixed  by  the  essence  and  conditions  of  the  world  stuff.  Con- 
travantism  is  the  true  worldlaw  including  that  of  Nature. 
The  contravaxantic  system  contains  the  following  sublaws: 
(1),  it  expresses  galom  or  the  stuff  essence  as  the  constant 
product  of  two  varying  factors;  (2),  it  shows  the  inverse 
proportionality  of  these  factors,  the  counter-forces  materity 
and  paterity;  (3),  it  indicates  the  preponderant  exertive 
forces  in  nature  in  the  form  of  transantism;  (4),  it  formu- 
lates the  equilibration  of  the  counter-forces  in  equalisations 
of  stuffconditions  and  (5)  it  predicts  the  mean  proportional 
of  the  forces  after  equalisations  and  their  final  equal 
strengths.  All  actions  in  the  world,  nature,  being  at  bottom 
equalisations  of  stuffconditions,  the  contravaxantic  formula 
of  equalisation  is  the  so-called  law  of  nature,  not  made  by  a 
"lawgiving  god,"  but  invented  by  men.     Of  course  the  name 


172  WM.    DAXMAH 

"law  of  nature"  for  this  formula  is  wrong  if  "law"  is  taken 
as  a  made  rule  of  action,  but  still  we  liave  to  use  the  term. 

Laws  in  Nature — the  mechanical  laws  of  space,  time, 
volumes,  masses,  motion  and  circumstances.  These  mathe- 
matical forms  are  mechanical  because  mechanics  is  the 
science  of  addition  and  substraction  in  space  and  time,  there- 
fore, also  of  motion,  masses  and  circumstances,  especially  the 
motion  and  rest  of  bodies.  All  these  matters  are  not  essential 
but  circumstantial,  and  their  forms  are  no  "laws  of  nature," 
but  laws  in  nature,  which  effect  circumstantial  modifications 
of  nature.  All  laws  in  nature  are  mechanical  while  the  law 
of  nature  is  not  mechanical,  but  for  want  of  a  term  may 
simply  be  called  the  natural  law. 

Magnetism — the  necessity  in  the  character  of  the  counter- 
forces  to  establish  equilibrium  between  them.  Repulsion  and 
attraction  are  the  two  opposite  inversely  proportional  energies 
of  magnetism,  representing  the  two  forces  of  stuff.  Materity 
repulses  materity  and  attracts  paterity;  paterity  repulses 
paterity  and  attracts  materity.  Indifference  is  the  equality 
of  the  opposite  magnetic  energies. 

Materialism — the  philosophy  postulating  matter  (cold- 
stuff  or  stuffified  passive  force)  as  the  fimdamental  stuff  of 
the  world.  It  is  the  counterpart  to  genuine  spiritualism. 
Its  theory  of  nature  is  mechanical.  It  is  untrue,  because 
the  worldstuff  is  not  material,  but  galomal. 

Materal — a  condition  on  that  side  of  the  point  of  indiffer- 
ence where  materity  is  preponderant. 

Materitij — the  passive  force  of  the  worldstuff  appearing 
as  resistance,  hardness  and  cold  in  various  forms.  It  differs 
from  hypothetical  materiality  in  this  that  it  is  not  absolute 
but  correlative  with  paterity.  It  is  the  passive  factor  of 
galom. 

MateropoJar — material  applied  to  a  condition  in  the 
polarity  where  materity  is  preponderant.  "Positive"  elec- 
tricity is  matero-electricity. 

Medialum — the  medial  substance  taken  from  living  per- 
sons by  ghosts  and  iised  by  them  for  perceptible  manifesta- 
tions. 

Nature — from  natura,  birth,  is  the  worldprocess  of  equal- 
izing the  conditions  and  equilibrating  the  counter-forces  of 


MODERN    NIRVANAISM  173 

the  worldstuff.  It  includes  all  actions,  processes  and  happen- 
ings of  any  kind  in  the  world.  The  infinity  of  the  world 
which  logically  excludes  anything  outside  or  above  the  world, 
makes  it  impossible  that  anything  could  happen  which  were 
not  natural.  The  "supernatural"  is  excluded  as  an  impos- 
sibility, because  it  implies  a  limited  world. 

Nirvana — the  condition  of  the  ghosts  when  ripe  or  ma- 
tured. The  old  nirvana  meant  that  the  lifefire  of  an  organic 
individual  was  "blown-out,"  extinguished,  that  the  individ- 
ual was  dead.  It  is  symbolical  for  the  condition  of  the  ghosts 
being  near  dynamic  equilibrium,  apolarity,  zeronity,  indiffer- 
•ence,  etc.,  in  which  sense  it  is  now  used. 

Nirvanaism — the  keystone  of  galomalism  as  a  conception 
of  the  world,  therefore,  the  conception  of  the  ghostworld  as 
being  in  nirvana. 

Nirvanalogy — the  fourth  branch  of  galomalistic  philoso- 
phy; the  science  of  nirvana  or  of  everything  pertaining  to 
death  or  nirvana  and  the  beings  in  it,  as  outlined  in  the  27th 
Article. 

Pateral — the  counterpart  to  materal.  "ISTegative  elec- 
tricity" is  patero-electricity. 

Paterity — the  active  force  of  the  worldstuff,  appearing 
as  softness  and  mainly  as  heat  in  its  various  forms.  It  is 
correlative  to  materity.  Absolute  pateriality  would  be  identi- 
cal with  spirituality,  the  existence  of  which  is  denied  by 
galomalism.     Paterity  is  the  active  factor  of  galom. 

Pater ialisation — the  more  fitting  term  for  spiritualisa- 
tion,  the  opposite  process  to  materialisation.  It  would  be 
consistent  with  galomalism  to  have  the  terms  pateralisation 
and  materalisation,  but  they  would  cause  inconvenience  as 
new  terms. 

Pateropolar — conditions  and  substances  in  the  pateral 
part  of  the  world  or  on  that  side  of  zeronity  where  paterity 
is  preponderant.  Matero-polarity  and  patero-polarity  are 
antipolar. 

Polarity — the  position  of  a  stuffcondition  or  a  substance 
on  the  one  or  the  other  side  of  the  point  of  indifference.  There 
are  but  two  grand  polarities  in  the  inequilibrated  part  of 
the  world,  the  matero-  and  the  patero-polar.  But  in  each 
chemical  polarity  there  are  "periods"  of  subpolarities  caused 


174  WM.    DANMAR 

by  spantomic  peculiarities  and  latentures,  which  show  some- 
antipolarity  and  action  among  themselves,  but  in  general 
belong  to  the  two  principal  polarities, 

Reactionless  Substances — the  substances  which  show  no 
chemical  reaction,  take  no  important  part  in  nature  and  have 
such  insignificant  preponderant  and  exertive  fprces  and  ener- 
gies that  they  are  imperceptible  and  practically  dead.  The 
inorganic  reactionless  substances  consist  of  argon  and  its 
group  and  helium  and  its  group;  the  organic  reactionless 
substances  form  a  large  group  called  zeron,  substantiating  the 
ghostworld. 

Religion — a  primitive  philosophy  which  personifies  its 
hypothetical  world  entity,  as  a  personal  creator  and  ruler  of 
the  world.  If  the  entity  is  supposed  to  be  matter  personified 
as  a  worldmother  (Isis,  Hera  and  others)  it  is  a  materialistic 
religion;  if  supposed  to  be  spirit  (heatstuif,  ether)  personi- 
fied as  a  worldfather  (Osiris,  Jehova,  Jupiter,  etc.),  it  is 
a  spiritualistic  religion,  and  if  supposed  to  be  mind  it  bor- 
rows the  spiritualistic  personification  of  a  fatherly  v/orld- 
ruler,  a  universal  patriach.  Without  personification  there 
is  no  religion,  because  pantheism  is  but  a  phrase.  If  the 
religions  are  stripped  of  their  personifications  they  become 
simple  materialistic,  spiritualistic,  mentalistic  or  dualistic 
philosophies. 

Space — the  mental  abstraction  of  the  extension  of  stuff 
effected  by  heat  as  required  for  being.  Volume  is,  therefore, 
the  true  measure  of  stuff. 

Spantom — an  internally  spanned  part  of  a  substance, 
vibrating  through  contraction  and  expansion,  caused  by  in- 
crease and  decrease  of  its  counter-forces.  It  takes  the  place 
of  the  molecules  of  materialism. 

Spantomic  Constitution — the  substitute  for  molecular 
constitution ;  the  interior  constitution  of  a  substance  in  regard 
to  the  size,  form,  vibratus,  proportion  of  forces,  etc.,  latental 
in  a  certain  substance. 

Spirit  or  spiritus — breath  of  the  sungod,  radiated  heat- 
stuff,  ether,  astralstuff,  etc. ;  a  hypothetical  stuff  the  essence 
of  which  is  heat.  The  existence  of  spirit  is  denied  by  galom- 
alism. 

Spiritualism — the  philosophy  postulating  spirit  or  heat- 


MODERN   NIRVANAISM  175 

stuff  as  the  fundamental  stuff  of  the  world ;  the  counter- 
part of  materialism.  The  word  has  been  wrongly  used  as 
a  name  for  mentalism,  psychism,  idealism  and  other  notions 
postulating  remnants  of  personifications  as  the  world's  entity. 

Stujf — from  stupa;  the  being  (on)  that  fills  or  stuffs 
space,  irrespective  of  its  essence.  For  the  essence  of  stuff, 
forces  have  been  accepted  which  caused  the  postulation  of 
hypothetical  forcestuffs,  such  as  matter,  spirit,  ether,  etc. 
Galomalisms  denies  the  existence  of  these  force-stuffs  and 
demonstrates  the  worldstuff  as  being  galomal. 

Temperatometer — an  instrument  similar  to  a  thermo- 
meter but  measuring  temperature  instead  of  heat.  Tempera- 
ture,, a  phase  of  stuffcondition,  is  the  proportion  between 
directly  transferible  heat  and  cold,  as  more  fully  explained 
in  the  respective  appendix. 

Time — the  mental  abstraction  of  the  progress  of  action 
or  of  nature.  Time  and  space,  including  action,  motion  and 
mass,  are  of  mechanical  character  and  under  the  law  of 
addition  and  substraction. 

Transant — the  figure  in  the  system  of  the  contravaxant 
which  represents  the  preponderant  forces  which  are,  there- 
fore, called  the  transant  forces.  The  limiting  curves  of  the 
transants  are  called  the  transodes.  These  new  curves  are  a 
diagi-amatical  element  essential  to  galomalism. 

Transantism — the  law  of  the  preponderant  or  transant 
forces,  exertive  in  nature ;  it  is  a  branch  of  contravaxantism. 

Zerogroup — the  known  inorganic  dead  substances,  argon, 
neon,  kryton,  xenon,  etc.,  have  been  called  the  zerogroup  be- 
cause their  chemical  affinity  and  action  is  at  zero.  We  can 
well  use  this  term  for  all  substances,  organic  and  inorganic, 
which  are  grouped  with  their  conditions  around  the  zero  of 
nature  where  the  preponderant  forces  are  nearly  at  zero. 
But  the  group  consists  of  dead  substances  of  prenatural  ex- 
istence and  of  such  of  natural  origin,  such  as  helium  and 
zeron. 

Zero  of  Nature — the  point  where  nature  as  the  process 
of  equilibration  of  the  counter-forces  attains  its  object  and 
ceases  to  be;  the  dead  point  in  nature  where  the  life  process 
comes  to  a  stop  and  standstill,  because  the  normal,  equil- 
brated  condition  of  an  amoimt  of  stuff  in  the  form  of  an 


176  WM.    DAls'MAR 

organic  being  has  been  established.  The  zero  of  nature  is 
also  the  natural  zero  of  the  various  phases  of  stuffconditions. 
The  zero  of  temperature  (not  heat)  is  in  the  middle  of 
temperate  imperceptible  temperature  which,  therefore,  is  the 
zero  of  the  temper atometer ;  it  is  also  the  natural  zero  of 
chemicature  and  the  chemograph  lying  in  the  neighborhood 
of  ordinary  atmospheric  oxygen;  it  is  also  to  be  the  natural 
zero  of  the  electrometer,  constructed  after  the  principle  of  the 
temperatometer ;  it  is  our  own  natural  standpoint  when  judg- 
ing conditions.  The  zero  of  nature  is  the  dead  point  around 
which  the  products  of  life,  the  ghosts,  are  grouped  with  their 
conditions. 

.Zeron — the  large  group  of  organic  substances  at  or  near 
the  zero  of  nature  or  at  the  point  of  indifference  of  the  forces. 
Zeronity  is,  therefore,  another  aspect  of  apolarity. 


The  American  Society  for  Psychical  Research, 

154  IsTassau  Street,  !N"ew  York  City, 

of  which  Prof.  Dr.  James  H.  Hyslop,  519  W.  149th  Street, 
ITew  York  City,  is  secretary  and  editor,  and  of  which  the 
author  has  been  member  from  the  start,  has  made  it  its 
special  object  to  investigate  mediumism  and  in  an  empirical 
manner  prove  "spiritism,"  though  mostly  through  "psychical" 
mediumism.  With  impartial  appreciation  of  the  good  work 
of  this  society,  I  deem  it  advisable  and  recommend  to  my 
readers  to  connect  with  this  society  and  read  its  reliable 
reports. 


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